The Messianic fulfillment's in the book of Matthew include the waymark of the time of the end, the waymark of the message being formalized, two witnesses of the waymark of 9/11, one a witness of the internal message to Laodicea and the other the external message of Islam’s terrorism. It is fitting that the waymark of 9/11 is represented by two of the twelve Messianic fulfillment's in Matthew, for 9/11 includes the message of the second angel, where there is always a doubling. The death of July 18, 2020, was the fifth waymark we considered, and then the voice in the wilderness in July 2023, was the sixth and the resurrection of 2024 was number seven. The eighth Messianic fulfillment is the Midnight Cry.
Dhammaystirrada Masiixiga ah ee ku jirta kitaabka Matayos waxaa ka mid ah astaanta jidka ee wakhtiga dhammaadka, astaanta jidka ee farriinta la qaabeynayo, iyo laba markhaati oo ku saabsan astaanta jidka ee 9/11, midna waa markhaati ka hadlaya farriinta gudaha ee La'odikiya, kan kalena waa farriinta dibadda ee argagixisada Islaamka. Waxaa habboon in astaanta jidka ee 9/11 ay laba ka mid ah laba-iyo-tobanka dhammaystir ee Masiixiga ah ee Matayos ku metelaan, waayo 9/11 waxa ku jira farriinta malaa'igta labaad, halkaas oo had iyo jeer labanlaab ka jiro. Geeridii Luulyo 18, 2020, waxay ahayd astaantii jidka ee shanaad ee aynu tixgelinnay, dabadeedna codkii cidlada ee Luulyo 2023 wuxuu ahaa kii lixaad, sarakiciddiina 2024 waxay ahayd lambarka toddobaad. Dhammaystirka Masiixiga ah ee siddeedaad waa Oohinta Habeenbadhka.
The Eighth Messianic Waymark is the Midnight Cry
Calaamadda Masiixiga ah ee Sideedaad waa Qaylada Habeenbarka
All this was done, that it might be fulfilled which was spoken by the prophet, saying, Tell ye the daughter of Sion, Behold, thy King cometh unto thee, meek, and sitting upon an ass, and a colt the foal of an ass. Matthew 21:4, 5.
Waxyaalahan oo dhammu waxay u dheceen in loo oofiyo wixii nebigu ku hadlay, isagoo leh, Gabadhii Siyoon u sheega, Bal eeg, Boqorkaagu wuxuu kuu imanayaa, isagoo qabow oo fuushan dameer, iyo qayl dameer oo ah neefkii dameerka. Matayos 21:4, 5.
Prediction
Saadaalin
Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee: he is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass. Zechariah 9:9.
Aad u reyrey, gabadha Siyoon; qayli, gabadha Yeruusaalem: bal eeg, Boqorkaagu wuu kuu imanayaa; isagu waa xaq, oo badbaado sita; waa is-hoosaysiiya, oo dameer fuushan, iyo qayl dameereed, oo ah neefka dameerta. Sekaryaah 9:9.
“Five hundred years before, the Lord had declared by the prophet Zechariah, ‘Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem. Behold, thy King cometh unto thee. He is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass.’ [Zechariah 9:9.] Had the disciples realized that Christ was going to judgment and to death, they could not have fulfilled this prophecy.
“Shan boqol oo sano ka hor, Rabbigu wuxuu nebiga Sekaryaah ku dhawaaqay, ‘Aad u reyreeya, gabadha Siyoonay; qayliya, gabadha Yeruusaalemay. Bal eeg, Boqorkaagu wuxuu kuu imanayaa. Isagu waa xaq, oo leh badbaado; is-hoosaysiiya, oo saaran dameer, iyo qayl dameereed oo ah neefka dameerta.’ [Sekaryaah 9:9.] Hadday xertii garan lahaayeen in Masiixu u socday xukun iyo dhimasho, ma ay fulin kari lahaayeen waxsii sheegiddan.”
“In like manner, Miller and his associates fulfilled prophecy, and gave a message which inspiration had foretold should be given to the world, but which they could not have given had they fully understood the prophecies pointing out their disappointment, and presenting another message to be preached to all nations before the Lord should come. The first and second angels’ messages were given at the right time, and accomplished the work which God designed to accomplish by them.” The Great Controversy, 405.
Sidaas oo kale, Miller iyo saaxiibbadiis waxay rumoobiyeen waxsii sheegidda, waxayna bixiyeen farriin uu waxyigu hore u sii sheegay in dunida la siin doono, hase ahaatee aanay bixin kari lahayn haddii ay si buuxda u fahmi lahaayeen waxsii sheegyada tilmaamayay niyad-jabkooda, oo soo bandhigayay farriin kale oo loo baahan yahay in quruumaha oo dhan lagu wacdiyo ka hor intuusan Rabbigu iman. Farriimaha malaa’igta koowaad iyo tan labaadba waxaa la bixiyey wakhtigii saxda ahaa, waxayna dhammeeyeen hawshii Ilaah ugu talogalay in iyaga lagu dhammeeyo. The Great Controversy, 405.
The misunderstanding of God’s prophetic Word was involved with the history of Christ’s triumphal entry, and also with the parallel history of the proclamation of the Midnight Cry message in 1844. The one hundred and forty-four thousand are required to understand “the prophecies pointing out their disappointment.” John in Revelation ten is told in advance, that the message of the little book that was going to be sweet in his mouth, would turn bitter.
Faham‑la’aanta ku saabsan Erayga nebiyadeed ee Ilaah waxay la xiriirtay taariikhdii gelitaankii guusha lahaa ee Masiixa, sidoo kalena waxay la xiriirtay taariikhda la barbar socda ee ku dhawaaqiddii farriinta Qayladii Saqdhexe sannadkii 1844. Boqolka iyo afar iyo afartan kun waxaa looga baahan yahay inay fahmaan “waxsii sheegyada tilmaamaya niyad‑jabkooda.” Yooxanaa ee Muujintii tobnaad waxaa horay loogu sheegay in farriinta kitaabka yar ee afkiisa ku macaanaan doonta ay qadhaadh isu rogi doonto.
“We have nothing to fear for the future, except as we shall forget the way the Lord has led us, and His teaching in our past history.” Life Sketches, 196.
“Wax aynu mustaqbalka uga cabsanno ma hayno, marka laga reebo haddii aynu illowno jidkii Rabbigu inagu hoggaamiyey, iyo waxbariddiisii taariikhdeennii hore.” Life Sketches, 196.
The “Lord’s leading” in the past is represented among other providential acts, as His hand covering a mistake in the figures, for it was not best for the Millerites to understand their disappointment in advance, any more than it was for the disciples to understand all the elements of their disappointment at the cross. But the history of the proclamation of the Midnight Cry is identified as the very light that leads to heaven, and this is noted in Ellen White’s very first vision. The one hundred and forty-four thousand must understand the disappointments of the disciples and the Millerites. To refuse that light is to fall off the path.
“Hoggaamintii Rabbiga” ee waagii hore waxaa lagu matalay, ka mid ahaan falalka kale ee daryeelkiisa, sidii gacantiisu u daboolaysay qalad ku jiray tirooyinka; waayo, uma ay habboonayn Milleriyiinta in ay hore u fahmaan niyad-jabkoodii, sida aanay ugu habboonayn xertii in ay fahmaan dhammaan waxyaalihii ka koobnaa niyad-jabkoodii iskutallaabta. Laakiin taariikhda ku dhawaaqiddii Qaylada Saqda-dhexe waxaa loo aqoonsaday iftiinka qudhiisa ee jannada lagu gaadho, tanina waxaa lagu xusay araggii ugu horreeyey ee Ellen White. Boqolka afartan iyo afarta kun waa in ay fahmaan niyad-jabyadii xertii iyo Milleriyiintaba. In iftiinkaas la diido waa in jidka laga dhacaa.
“They had a bright light set up behind them at the beginning of the path, which an angel told me was the ‘midnight cry.’ This light shone all along the path, and gave light for their feet, so that they might not stumble.
“Waxay lahaayeen iftiin dhalaalaya oo gadaashooda la taagay bilowgii jidka, kaas oo malaa’ig ii sheegtay inuu ahaa ‘qayladii saqda dhexe.’ Iftiinkaasu jidka oo dhan buu ka ifay, oo cagahooda ayuu u iftiimiyey, si aanay u turunturoon.”
“If they kept their eyes fixed on Jesus, who was just before them, leading them to the city, they were safe. But soon some grew weary, and said the city was a great way off, and they expected to have entered it before. Then Jesus would encourage them by raising His glorious right arm, and from His arm came a light which waved over the advent band, and they shouted ‘Alleluia!’ Others rashly denied the light behind them, and said that it was not God that had led them out so far. The light behind them went out, leaving their feet in perfect darkness, and they stumbled and lost sight of the mark and of Jesus, and fell off the path down into the dark and wicked world below.” Christian Experience and Teachings of Ellen G. White, 57.
“Hadday indhahooda ku adkayn lahaayeen Ciise, oo hortooda joogay, iyaga ku hoggaaminaya magaalada, way badbaadsanaayeen. Laakiin wax yar dabadeed qaar baa daalay, oo yidhi magaaladu aad bay u fog tahay, waxayna filayeen inay hore u galeen. Markaas Ciise ayaa ku dhiirrigelin jiray isagoo kor u qaadaya gacantiisa midig ee ammaanta badan, gacantiisana waxaa ka soo bixi jiray iftiin ka dul lulmaya kooxdii imaatinka, markaasay ku qayliyeen, ‘Alleluia!’ Kuwo kalena si degdeg ah oo madax adayg leh bay u diideen iftiinkii ka dambeeyey, oo waxay yidhaahdeen in aanu Ilaah ahayn kii sidaa fog u soo bixiyey. Iftiinkii ka dambeeyeyna wuu demay, cagahoodana wuxuu kaga tegey gudcur dhammaystiran, markaasay turunturoodeen, oo waxay lumiyeen araggii calaamadda iyo kii Ciise, oo jidkiina way ka dhaceen iyagoo hoos ugu dhacay dunida madow oo sharka leh ee hoose.” Christian Experience and Teachings of Ellen G. White, 57.
The eighth waymark is the Midnight Cry as typified by Christ’s triumphal entry into Jerusalem.
Calaamadda siddeedaad waa Qaylada Saqda Dhexe, sida uu u astaan noqday gelitaankii guusha lahaa ee Masiixu ku galay Yeruusaalem.
“The midnight cry was not so much carried by argument, though the Scripture proof was clear and conclusive. There went with it an impelling power that moved the soul. There was no doubt, no questioning. Upon the occasion of Christ’s triumphal entry into Jerusalem, the people who were assembled from all parts of the land to keep the feast, flocked to the Mount of Olives, and as they joined the throng that were escorting Jesus, they caught the inspiration of the hour, and helped to swell the shout, ‘Blessed is he that cometh in the name of the Lord!’ [Matthew 21:9.] In like manner did unbelievers who flocked to the Adventist meetings—some from curiosity, some merely to ridicule—feel the convincing power attending the message, ‘Behold, the Bridegroom cometh!’” Spirit of Prophecy, volume 4, 250, 251.
“Oohintii saqda dhexe ma ahayn mid si weyn loogu gudbinayay dood, in kastoo caddaynta Qorniinku ahayd mid cad oo go’aan leh. Waxaa la socday awood qasbaysa oo nafta dhaqaajisay. Shaki ma jirin, su’aalna ma jirin. Markii Masiixu si guul leh u galay Yeruusaalem, dadkii meelo kala duwan oo dalka ka yimid si ay iidda u xajiyaan ayaa ku soo qulqulay Buur Saytuun, oo markay ku biireen dadkii badnaa ee Ciise galbinayay, waxay qabsadeen dhiirrigelintii saacaddaas, waxayna ka qaybqaateen kor u qaadidda qaylada, ‘Waxaa barakaysan kan ku imanaya magaca Rabbiga!’ [Matthew 21:9.] Sidaas oo kale ayay kuwii aan rumaysnayn ee ku soo qulqulay shirarkii Adventist-ka—qaar xiise darteed, qaarna si fudud oo keliya u jeesjeesid ah—u dareemeen awoodda qancinta leh ee la socotay farriinta, ‘Bal eega, Aroosku waa imanayaa!’” Spirit of Prophecy, volume 4, 250, 251.
To be a wise virgin in the latter days, would of prophetic necessity require that those wise virgins suffer a disappointment, that in turn ushers in the tarrying time of the parable. Without the tarrying time experience you are not a wise or a foolish virgin.
Inaad noqoto bikrad xigmad leh maalmaha ugu dambeeya, waxay lama huraan ahaan xagga wax sii sheegidda uga dhignaan lahayd in bikradahaas xigmadda leh ay la kulmaan niyad-jab, kaas oo isna keenaya wakhtiga dib-u-dhaca ee masaalka. Haddii aan la marin waayo-aragnimada wakhtiga dib-u-dhaca, ma tihid bikrad xigmad leh ama mid nacas ah.
“The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.
“Masaalka tobanka bikrad ee ku qoran Matayos 25 wuxuu kaloo muujinayaa waayo-aragnimada dadka Adventist-ka ah.” The Great Controversy, 393.
Either way, the wise virgins of the last days must experience a disappointment that paralleled April 19, 1844, for the experience of the parable is the experience of the one hundred and forty-four thousand, who John in the Revelation identifies as virgins.
Si kastaba ha ahaatee, bikradaha caqliga leh ee maalmaha ugu dambeeya waa in ay la kulmaan niyad-jab la jaanqaadaya kii Abriil 19, 1844, waayo-aragnimada masaalkuna waa waayo-aragnimada boqolka iyo afartan iyo afar kun, kuwaas oo Yooxanaa Muujintii ku aqoonsado inay bikrado yihiin.
These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. Revelation 14:4.
Kuwanu waa kuwa aan isu nijaasayn dumarka; waayo, bikrado bay yihiin. Kuwanu waa kuwa Wanka raaca meel kasta oo uu tago. Kuwanu waxaa laga soo furtay dadka dhexdooda, iyagoo ah midhaha ugu horreeya oo loo bixiyey Ilaah iyo Wanka. Muujintii 14:4.
How many parables of Christ are directly and specifically identified as being fulfilled to the very letter? Every parable will be fulfilled to the very letter, but the parable of the ten virgins is specifically set forth as being fulfilled in the past and the future “to the very letter.” It is compared to the third angel that is to remain present truth from 1844 onward until Michael stands up and human probation closes.
Immisa masaallo oo Masiixu leeyahay ayaa si toos ah oo gaar ah loogu aqoonsaday inay u rumoobayaan eray walba sida uu yahay? Masaal kastaa wuxuu u rumoobayaa eray walba sida uu yahay, laakiin masaalkii tobanka bikradood ayaa si gaar ah loo soo bandhigay inuu hore iyo mustaqbalkaba ugu rumoobayo “eray walba sida uu yahay.” Waxaa lala barbardhigay malaa’igta saddexaad oo ah inay ahaato runta joogta ah laga bilaabo 1844 iyo wixii ka dambeeya ilaa Miikaa’iil istaago oo muddadii tijaabada aadanuhu xidhanto.
“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.
“Inta badan waxaa la ii tilmaamaa masaalkii tobanka bikradood, oo shan ka mid ahi ahaayeen xigmad leh, shanna nacasyo. Masaalkani waa la oofiyey, wuuna sii oofami doonaa ilaa xarafkiisa ugu dambeeya, waayo wuxuu si gaar ah ugu khuseeyaa wakhtigan, oo sida farriinta malaa’igta saddexaad, waa la oofiyey, wuxuuna sii ahaan doonaa runta wakhtigan jirta ilaa dhammaadka wakhtiga.” Review and Herald, August 19, 1890.
Until the close of time, the parable of the ten virgins is present truth, and the Midnight Cry will be fulfilled again to the very letter.
Ilaa dhammaadka wakhtiga, masaalka tobanka bikradaha ahu waa runta wakhtigan, qaylada habeenbadhkiina mar kale ayaa loo oofin doonaa sida ay erey ahaanba tahay.
“There is a world lying in wickedness, in deception and delusion, in the very shadow of death,—asleep, asleep. Who are feeling travail of soul to awaken them? What voice can reach them? My mind was carried to the future, when the signal will be given. ‘Behold, the Bridegroom cometh; go ye out to meet him.’ But some will have delayed to obtain the oil for replenishing their lamps, and too late they will find that character, which is represented by the oil, is not transferable.” Review and Herald, February 11, 1896.
“Waxaa jira adduun ku jiifa xumaan, khiyaano iyo marin-habaabin, hooska dhimashada qudhiisa,—hurda, hurda. Yaa dareemaya xanuunka nafta si ay u toosiyaan? Codkee gaadhi kara iyaga? Maskaxdayda waxaa loo qaaday mustaqbalka, marka calaamadda la bixin doono. ‘Bal eega, Aroosku waa imanayaa; u baxa inaad ka hortagtaan isaga.’ Laakiin qaar baa dib u dhigi doona inay helaan saliidda lagu buuxiyo laambadahooda, oo goor dambe ayay ogaan doonaan in dabeecadda, oo ay saliiddu matalayso, aan la isu gudbin karin.” Review and Herald, February 11, 1896.
The Midnight Cry is the next waymark on the horizon in the movement of the one hundred and forty-four thousand. That waymark is accompanied by the persecution that begins against the faithful in advance of the Sunday law. That persecution is external, and internal, and the internal persecution includes two distinct symbols. One of those symbols is Judas, the other the Sanhedrin.
Qaylada Habeenbadhka waa astaan-jidkii xiga ee ka muuqda cirifka dhaqdhaqaaqa boqol iyo afartan iyo afar kun. Astaantaas-jidku waxa la socda silcinta ka bilaabmata kuwa aaminka ah ka gees ah ka hor sharciga Axadda. Silcintaasu waa dibadeed, waana gudaha ah; silcinta guduhuna waxay ka kooban tahay laba calaamadood oo kala gaar ah. Mid ka mid ah calaamadahaas waa Yuudas, kan kalena waa Sanhedriinka.
The Ninth Messianic Waymark is the Betrayal for 30 Silver Pieces
Calaamadda Masiixiga ah ee Sagaalaad waa Khiyaanadii 30 Xabbo oo Lacag Qalin ah loogu Gacan-geliyey
Then was fulfilled that which was spoken by Jeremy the prophet, saying, And they took the thirty pieces of silver, the price of him that was valued, whom they of the children of Israel did value; And gave them for the potter’s field, as the Lord appointed me. Matthew 27:9, 10.
Markaas waxaa rumoobay wixii lagaga hadlay afkii nebi Yeremyaah, oo leh, Oo waxay qaateen soddonkii lacagta ahaa, qiimihii kii la qiimeeyey, kaas oo ay reer binu Israa’iil qiimeeyeen; oo waxay ku bixiyeen beertii dheryasameeyaha, sida Rabbigu ii amray. Matayos 27:9, 10.
Prediction
Saadaalin
And I said unto them, If ye think good, give me my price; and if not, forbear. So they weighed for my price thirty pieces of silver. And the Lord said unto me, Cast it unto the potter: a goodly price that I was prised at of them. And I took the thirty pieces of silver, and cast them to the potter in the house of the Lord. Zechariah 11:12, 13.
Markaasaan waxaan ku idhi, Haddii ay idiin wanaagsan tahay, mushaharkayga i siiya; haddii kalena, iska daaya. Sidaas daraaddeed waxay mushaharkaygii u miisaameen soddon xabbadood oo lacag ah. Oo Rabbiguna wuxuu igu yidhi, Tuur dheriyasameeyaha agtiisa, qiimahaas quruxda badan oo ay igu qiimeeyeen. Oo waxaan qaatay soddonkii xabbadood oo lacagta ahaa, oo waxaan ku tuuray dheriyasameeyaha guriga Rabbiga dhexdiisa. Sekaryaah 11:12, 13.
The betrayal of Judas represents the betrayal of the counterfeit priests, for the number 30 represents the age of the priests. The priests, who are also Levites are purified as gold and silver by the Messenger of the Covenant. Judas’s thirty pieces of silver represents the purging of the false priests at the Sunday law, though Judas died just before the cross, it was still the same day. Judas is not the symbol of the Sanhedrin; he is a symbol of one who was thought to be among the disciples of Christ.
Khiyaanadii Yuudas waxay ka dhigan tahay khiyaanada wadaaddada been-abuurka ah, waayo tirada 30 waxay ka dhigan tahay da’da wadaaddada. Wadaaddada, oo sidoo kale ah reer Laawi, ayaa lagu daahiriyaa sida dahab iyo lacagba uu u daahirinayo Rasuulka Axdiga. Soddonka xabbadood oo lacag ah ee Yuudas waxay ka dhigan yihiin sifaynta wadaaddada beenta ah marka sharciga Axadda yimaado; in kastoo Yuudas dhintay wax yar ka hor iskutallaabta, haddana weli waxay ahayd isla maalintaas. Yuudas ma aha astaan u taagan Sanhedriinka; isagu waa astaan u taagan mid loo haystay inuu ka mid yahay xerta Masiixa.
As a disciple of Christ, you were a disciple of the anointing of Jesus. The anointing at His baptism changed Jesus’ name unto Jesus Christ, for Christ means—the anointed one. His name then changed, for He was then to confirm the covenant with many for one week, and a premier symbol of covenant relationship is a changed name. Jesus was anointed with power at His baptism. To be a disciple of Christ, meant you were a disciple of His baptism. It was at His baptism that He was anointed with power. The statement by Peter in Matthew 16:18 is known in the Christian theological world as the “Christian Confession.” It is one of the great themes for discussion among theologians and scholars. Generally, a discussion of the theologians and scholars identifies something of no, or perhaps minor importance, but the point remains, that Christianity understands that when Jesus was anointed, He then became the Messiah.
Sida xerta Masiixa ahaan, waxaad ahayd xerta subkidda Ciise. Subkidii ku timid baabtiiskiisa ayaa magiciisii u beddeshay Ciise Masiix, waayo Masiix micnihiisu waa—Kan la subkay. Markaas magiciisii waa is beddelay, waayo xilligaas dabadeed wuxuu ahaa inuu axdiga u adkeeyo kuwa badan hal toddobaad, oo astaan sare oo xiriirka axdiga ahina waa magac la beddelay. Ciise waxaa awood lagu subkay baabtiiskiisii. Inaad noqoto xerta Masiixa, waxay ka dhignayd inaad tahay xerta baabtiiskiisa. Waxay ahayd baabtiiskiisa markii awood lagu subkay. Hadalka Butros ee Matayos 16:18 waxaa dunida fiqiga Masiixiga ah looga yaqaan “Qirashada Masiixiga.” Waa mid ka mid ah mawduucyada waaweyn ee ay fiqiyiin iyo culimo aqoonyahanno ahi ka doodaan. Guud ahaan, doodda fiqiyiinta iyo culimada aqoonyahannada ahi waxay tilmaantaa wax aan lahayn muhiimad, ama laga yaabo mid yar leh, hase yeeshee qodobku weli waa taagan yahay, in Masiixiyaddu fahamsan tahay in markii Ciise la subkay, uu markaas noqday Masiixa.
He saith unto them, But whom say ye that I am? And Simon Peter answered and said, Thou art the Christ, the Son of the living God. Matthew 16:15, 16.
Wuxuu ku yidhi, Laakiin idinku yaad igu sheegaysaan inaan ahay? Markaasaa Simoon Butros u jawaabay oo yidhi, Adigu waxaad tahay Masiixa, Wiilka Ilaaha nool. Matayos 16:15, 16.
Peter’s original name conveyed that very truth, for Simon Barjona means “one who hears the message of the dove,” which was the message of His baptism. His baptism aligns with 9/11, and Judas represents those who at some point professed an understanding of 9/11, but lose their way along the path. Judas is not a symbol of the Sanhedrin, for they represent the Laodicean Seventh-day Adventist church. Judas provided a witness for the Sanhedrin, but the symbolism of the Sanhedrin’s rebellion is different than the rebellion of Judas. The Sanhedrin’s rebellion is expressed in the following dream.
Magacii asalka ahaa ee Butros wuxuu xambaarsanaa isla runtaas, waayo Simoon Barjoona wuxuu ka dhigan yahay “kan maqla farriinta qoolleyda,” taas oo ahayd farriintii baabtiiskiisa. Baabtiiskiisu wuxuu la jaanqaadaa 9/11, Yuudasna wuxuu matalaa kuwa mar uun qirtay fahamka 9/11, hase yeeshee jidka ayay ku lumaaan. Yuudas ma aha astaan u taagan Golaha Sare, waayo iyagu waxay metelaan kiniisadda La’odikiya ee Adventist-ka Toddobaad. Yuudas wuxuu Golaha Sare u bixiyey markhaati, laakiin astaanta fallaagowga Golaha Sare way ka duwan tahay fallaagowga Yuudas. Fallaagowga Golaha Sare waxaa lagu muujiyey riyada soo socota.
“I gathered up my writings, and we started on our journey. On the way we held two meetings in Orange and had evidence that the church was profited and encouraged. We were ourselves refreshed by the Spirit of the Lord. That night I dreamed that I was in Battle Creek looking out from the side glass at the door and saw a company marching up to the house, two and two. They looked stern and determined. I knew them well and turned to open the parlor door to receive them, but thought I would look again. The scene was changed. The company now presented the appearance of a Catholic procession. One bore in his hand a cross, another a reed. And as they approached, the one carrying a reed made a circle around the house, saying three times: ‘This house is proscribed. The goods must be confiscated. They have spoken against our holy order.’ Terror seized me, and I ran through the house, out of the north door, and found myself in the midst of a company, some of whom I knew, but I dared not speak a word to them for fear of being betrayed. I tried to seek a retired spot where I might weep and pray without meeting eager, inquisitive eyes wherever I turned. I repeated frequently: ‘If I could only understand this! If they will tell me what I have said or what I have done!’
Waxaan urursaday qoraalladaydii, dabadeedna safarkayagii ayaannu bilownay. Intii jidka lagu jiray waxaan Orange ku qabannay laba shir, waxaana haysannay caddayn muujinaysa in kiniisaddu faa’iidday oo dhiirrigelisay. Annaguna qudheennu waxaa nagu soo cusboonaaday Ruuxa Rabbiga. Habeenkaas waxaan ku riyooday inaan joogo Battle Creek, anigoo ka eegaya muraayadda dhinaceeda ee albaabka, markaasaan arkay koox laba-laba u socda oo guriga ku soo wajahan. Waxay u ekaayeen kuwo adag oo go’aan adag leh. Si wanaagsan baan u aqaanay, markaasaan u jeestay inaan furo albaabka qolka martida si aan u soo dhaweeyo; laakiin waxaan is idhi mar kale aan eego. Muuqaalkii waa is beddelay. Kooxdii hadda waxay lahayd muuqaalka socod xafladeed Kaatoolig ah. Mid baa gacantiisa ku sitay iskutallaab, mid kalena cawsduur. Oo markay soo dhowaadeen, kii cawsduur sitay ayaa goobo ku wareejiyey guriga, isagoo saddex jeer leh: ‘Gurigan waa la mamnuucay. Hantida waa in lala wareegaa. Waxay ka hadleen si lid ku ah ururkeenna quduuska ah.’ Cabsi baa i qabsatay, markaasaan guriga ka dhex orday, kana baxay albaabka woqooyi, waxaanan isku arkay anigoo dhex jooga koox, qaar ka mid ahna waan aqaanay, laakiin kuma aanan dhiirran inaan eray qudha kula hadlo anigoo ka baqaya in la i gacan geliyo. Waxaan isku dayay inaan raadsado meel cidlo ah oo aan ku ooyo oo ku tukado anigoon meel kasta oo aan u jeesto kula kulmin indho xiise badan oo wax-baadhaya. Waxaan marar badan ku celceliyey: ‘Haddaan tan uun garan karo! Haddii ay ii sheegaan wixii aan idhi ama wixii aan sameeyey!’
“I wept and prayed much as I saw our goods confiscated. I tried to read sympathy or pity for me in the looks of those around me, and marked the countenances of several whom I thought would speak to me and comfort me if they did not fear that they would be observed by others. I made one attempt to escape from the crowd, but seeing that I was watched, I concealed my intentions. I commenced weeping aloud, and saying: ‘If they would only tell me what I have done or what I have said!’ My husband, who was sleeping in a bed in the same room, heard me weeping aloud and awoke me. My pillow was wet with tears, and a sad depression of spirits was upon me.” Testimonies, volume 1, 577, 578.
“Aad baan u ooyay oo u tukaday markaan arkay hantideennnii oo la wareegay. Waxaan isku dayay inaan wejiyada kuwii igu hareeraysnaa ka akhriyo u-damqasho ama ii-naxariis, waxaanan fiiro u yeeshay wajiyada dhowr aan moodayay inay ila hadli lahaayeen oo i qalbiqaboojin lahaayeen, haddii aanay ka baqayn in kuwa kale arkaan. Hal mar ayaan isku dayay inaan ka baxsado dadka badnaa, laakiin markaan arkay in la i ilaalinayo, waxaan qariyey ujeeddadaydii. Waxaan bilaabay inaan cod dheer u ooyo oo iraahdo: ‘Hadday uun ii sheegi lahaayeen wixii aan sameeyey ama wixii aan idhi!’ Ninkaygii, oo ku hurday sariir isla qolkaas ku taal, ayaa maqlay anigoo cod dheer u ooyaya, wuuna i toosiyey. Barkintaydii ilmadu way qoysay, waxaana i saarnayd murugo culus oo nafta ah.” Testimonies, volume 1, 577, 578.
Applying the principle that the prophets speak more about the latter days than the days in which they lived, raises a very solemn question for the leaders of the Seventh-day Adventist church. Sister White “gathered up” her “writings” and began a return journey to Battle Creek. Battle Creek was then the heart of the work, as is Tacoma Park today, or Jerusalem in the days of Christ. She gathered up her writings for the trip, after she set forth a struggle she had been having concerning her writings. The context of her dream is about her writings. The struggle took place in the town of Wright.
Ku dabaqidda mabda’a ah in nebiyadu ay in badan ka hadlaan maalmaha ugu dambeeya intii ay ka hadli lahaayeen maalmaha ay ku noolaayeen, waxay kor u qaadaysaa su’aal aad u culus oo ku wajahan hoggaamiyeyaasha kaniisadda Seventh-day Adventist. Sister White waxay “isu ururisay” “qoraalladeeda” waxayna billowday safar ay ugu soo noqonayso Battle Creek. Battle Creek markaas wuxuu ahaa wadnaha hawsha, sida Tacoma Park maanta yahay, ama Yeruusaalem ahayd wakhtigii Masiixa. Waxay isu ururisay qoraalladeeda si ay safarka ugu qaadato, kaddib markii ay soo bandhigtay halgan ay kala kulmaysay qoraalladeeda. Macnaha guud ee riyadeedu wuxuu ku saabsan yahay qoraalladeeda. Halgankaasi wuxuu ka dhacay magaalada Wright.
“While in Wright we had sent my manuscript for No. 11 to the office of publication, and I was improving almost every moment when out of meeting in writing out matter for No. 12. My energies, both physical and mental, had been severely taxed while laboring for the church in Wright. I felt that I should have rest, but could see no opportunity for relief. I was speaking to the people several times a week, and writing many pages of personal testimonies. The burden of souls was upon me, and the responsibilities I felt were so great that I could obtain but a few hours of sleep each night.
“Intii aannu ku sugneyn Wright waxaan qoraalkaygii tirsiga 11 u dirnay xafiiska daabacaadda, waxaana ku dhowaad daqiiqad kasta oo aan ka baxsan kulanka ah ku sii wanaajinayey anigoo qormo u diyaarinaya tirsiga 12. Awoodahayga, jir ahaan iyo maskax ahaanba, si daran ayaa loo daaliyey intii aan kaniisadda Wright ugu adeegayey. Waxaan dareemay inaan u baahnaa nasasho, laakiin ma aanan arkin wax fursad ah oo aan ku helo nafis. Waxaan dadka la hadlayey dhowr jeer toddobaadkii, waxaanan qorayey bogag badan oo markhaatiyo shakhsiyeed ah. Culayska nafaha ayaa i saarnaa, masuuliyadaha aan dareemayeyna aad bay u waaweynaayeen, sidaas darteed habeen kasta waxaan heli jiray oo keliya dhowr saacadood oo hurdo ah.”
“While thus laboring in speaking and writing, I received letters of a discouraging character from Battle Creek. As I read them I felt an inexpressible depression of spirits, amounting to agony of mind, which seemed for a short period to palsy my vital energies. For three nights I scarcely slept at all. My thoughts were troubled and perplexed. I concealed my feelings as well as I could from my husband and the sympathizing family with whom we were. None knew my labor or burden of mind as I united with the family in morning and evening devotion, and sought to lay my burden upon the great Burden Bearer. But my petitions came from a heart wrung with anguish, and my prayers were broken and disconnected because of uncontrollable grief. The blood rushed to my brain, frequently causing me to reel and nearly fall. I had the nosebleed often, especially after making an effort to write. I was compelled to lay aside my writing, but could not throw off the burden of anxiety and responsibility upon me, as I realized that I had testimonies for others which I was unable to present to them.
“Anigoo sidaas ugu hawllanaa hadalka iyo qorista, waxaan ka helay Battle Creek warqado xanbaarsan niyad-jab. Markaan akhriyey, waxaan dareemay murugo ruuxeed oo aan la qiyaasi karin, gaadhsiisan silic maskaxeed, taas oo muddo gaaban u muuqatay inay curyaamiso tamartaydii nololeed. Saddex habeen ayaan ku dhowaad gebi ahaanba seexan waayey. Fikradahaygu way qasmaayeen oo wareersanaayeen. Dareenkayga intii aan kari karayey ayaan ka qariyey ninkayga iyo qoyskii naxariista badnaa ee aan la joogney. Qofna ma ogayn hawshayda iyo culayska maskaxdayda saarnaa anigoo qoyska kula midoobaya cibaadada subax iyo galabba, oo doonaya inaan culayskayga saaro Kan weyn ee Culayska Qaada. Laakiin baryootankaygu wuxuu ka imanayay qalbi ay murugo cadaadisay, oo tukashadaydu way kala go’go’nayd oo aan xiriir lahayn, murugo aan la xakamayn karin aawadeed. Dhiiggu madaxa ayuu iigu soo yaacay, isagoo marar badan igu sababay inaan lulo oo ku sigto inaan dhaco. Dhiig sanka iga yimaadda ayaa igu badnaa, gaar ahaan markaan dadaal u galo qorista. Waxaa laygu qasbay inaan qoristii dhinac dhigo, hase ahaatee ma aanan iska tuuri karin culayskii welwelka iyo mas’uuliyadda ee i saarnaa, maadaama aan garanayay inaan hayey markhaatiyo aan dadka kale u hayo oo aanan awoodin inaan u gudbiyo.”
“I received still another letter, informing me that it was thought best to defer the publication of No. 11 until I could write out that which I had been shown in regard to the Health Institute, as those in charge of that enterprise stood in great want of means and needed the influence of my testimony to move the brethren. I then wrote out a portion of that which was shown me in regard to the Institute, but could not get out the entire subject because of pressure of blood to the brain. Had I thought that No. 12 would be so long delayed, I should not in any case have sent that portion of the matter contained in No. 11. I supposed that after resting a few days I could again resume my writing. But to my great grief I found that the condition of my brain made it impossible for me to write. The idea of writing testimonies, either general or personal, was given up, and I was in continual distress because I could not write them.
“Waxaan helay warqad kale, oo ii sheegaysay in la mooday in ay ugu habboon tahay in dib loo dhigo daabacaadda Lambarka 11 ilaa aan qoro wixii la i tusay ee ku saabsanaa Machadka Caafimaadka, maaddaama kuwii hawshaas masuulka ka ahaa ay aad ugu baahnaayeen dhaqaale, oo ay u baahnaayeen saameynta markhaatifurkayga si ay walaalaha u dhaqaajiso. Markaasaan qoray qayb ka mid ah wixii la i tusay ee ku saabsanaa Machadka, laakiin ma aanan soo saari karin mawduuca oo dhan, sababta oo ah dhiig maskaxda ku soo cadaaday. Haddaan u malayn lahaa in Lambarka 12 sidaas u dheeraan doono, sinaba uma aanan soo dirteen qaybtaas arrinta ah ee ku jirta Lambarka 11. Waxaan u haystay in markaan dhowr maalmood nasto aan haddana dib u bilaabi karo qoraalkayga. Laakiin murugadayda weyn ayaan ku ogaaday in xaaladda maskaxdaydu ay iga dhigtay wax aan suurtagal ii ahayn inaan qoro. Fikraddii ahayd qorista markhaatiyo, ha ahaadeen kuwo guud ama kuwo shakhsi ah, waa laga tanaasulay, oo waxaan ku jiray murugo joogto ah, maxaa yeelay ma aanan qori karin.”
“In this state of things it was decided that we would return to Battle Creek and there remain while the roads were in a muddy, broken-up condition, and that I would there complete No. 12. My husband was very anxious to see his brethren at Battle Creek and speak to them and rejoice with them in the work which God was doing for him. I gathered up my writings, and we started on our journey. …” Testimonies, volume 1, 576, 577.
“Xaaladdan awgeed waxaa la go’aansaday in aannu ku noqonno Battle Creek oo halkaas ku sii negaanno inta jidadku ku jireen xaalad dhoobo leh oo burbursan, iyo in aan halkaas ku dhammaystiro No. 12. Ninkaygu aad buu u jeclaa inuu walaalihiis ku arko Battle Creek oo uu la hadlo, isla markaana uu kula farxo iyaga shaqada uu Ilaah u sameynayay isaga. Waxaan soo ururiyey qoraalladaydii, annaguna safarkayagii ayaannu billownay. …” Testimonies, volume 1, 576, 577.
In the latter days, the leadership of the Seventh-day Adventist church, represented as Battle Creek and those she “knew well,” changed into a Catholic procession. The leadership of the Seventh-day Adventist church changed into a Catholic procession. In the dream they came “two by two,” one with a reed, another with a cross. They drew a circle around the house and proclaimed three times, “This house is proscribed. The goods must be confiscated. They have spoken against our holy order.” What are the “goods” in the “house” which the Catholic leaders of Battle Creek “confiscated?” What “holy order” of the Catholic church was “spoken against?”
Maalmaha ugu dambeeya, hoggaanka kaniisadda Seventh-day Adventist, oo lagu matalay Battle Creek iyo kuwii ay “si fiican u taqaanay,” wuxuu isu beddelay socod Kaatoolig ah. Hoggaanka kaniisadda Seventh-day Adventist wuxuu isu beddelay socod Kaatoolig ah. Riyada gudaheeda waxay u yimaadeen “laba laba,” mid cawsduur wata, kan kalena iskutallaab. Waxay guriga ku wareejiyeen goobo, oo saddex jeer ku dhawaaqeen, “Gurigani waa mamnuuc. Alaabta waa in lala wareegaa. Waxay ka hadleen si lid ku ah amarkeenna quduuska ah.” Maxay yihiin “alaabta” ku jirta “guriga” oo hoggaamiyeyaasha Kaatooligga ee Battle Creek ay “la wareegeen?” Waa maxay “amarka quduuska ah” ee kaniisadda Kaatooligga ee “laga hadlay si lid ku ah?”
More directly the question might be, “what order of Catholicism led out in the inquisition?” The inquisition began with the order of Dominicans, before the Jesuits arrived in history, but once involved they became the order that championed the cruelty and bloodshed.
Si ka sii toosan, su’aashu waxay noqon kartaa, “amarkee ka mid ah Kaatooligga ayaa hormuud ka noqday baaritaankii diinta?” Baaritaankii diintu wuxuu ku billowday amarka Dominicans, ka hor intii aan Jesuits taariikhda soo gelin, laakiin mar haddii ay ku lug yeesheen waxay noqdeen amarkii u istaagay naxariis-darrada iyo daadinta dhiigga.
“Throughout Christendom, Protestantism was menaced by formidable foes. The first triumphs of the Reformation past, Rome summoned new forces, hoping to accomplish its destruction. At this time the order of the Jesuits was created, the most cruel, unscrupulous, and powerful of all the champions of popery. Cut off from earthly ties and human interests, dead to the claims of natural affection, reason and conscience wholly silenced, they knew no rule, no tie, but that of their order, and no duty but to extend its power. The gospel of Christ had enabled its adherents to meet danger and endure suffering, undismayed by cold, hunger, toil, and poverty, to uphold the banner of truth in face of the rack, the dungeon, and the stake. To combat these forces, Jesuitism inspired its followers with a fanaticism that enabled them to endure like dangers, and to oppose to the power of truth all the weapons of deception. There was no crime too great for them to commit, no deception too base for them to practice, no disguise too difficult for them to assume. Vowed to perpetual poverty and humility, it was their studied aim to secure wealth and power, to be devoted to the overthrow of Protestantism, and the re-establishment of the papal supremacy.
“Masiixiyadda oo dhan dhexdeeda, Protestantism-ku wuxuu wajahalay cadowyo aad u xoog badan. Guulihii ugu horreeyey ee Dib-u-habayntu markay dhammaadeen, Rooma waxay yeedhay xoogag cusub, iyada oo rajaynaysa inay ku guulaysato baabbi’intiisa. Wakhtigan ayaa la aasaasay ururka Jesuits-ka, kaas oo ahaa kan ugu naxariis darran, ugu damiir la’, uguna awood badan dhammaan difaacayaashii baabnimada. Iyagoo ka go’an xidhiidhadii dunida iyo danihii aadanaha, una dhintay sheegashooyinkii jacaylka dabiiciga ah, iyadoo caqliga iyo damiirku gebi ahaanba la aamusiiyey, ma ay aqoon xeer kale ama xadhig kale aan ahayn ka ururkooda, mana ay aqoon waajib kale aan ahayn ballaarinta awooddiisa. Injiilka Masiixu wuxuu kuwii raacay u suurageliyey inay la kulmaan khatar oo ay u adkaystaan silica, iyagoo aan ka nixin qabowga, gaajada, hawsha culus, iyo saboolnimada, si ay u taagaan calanka runta iyagoo wajahaya jirdilka, xabsiga moolka ah, iyo tiirka gubidda. Si ay xoogaggaas ula dagaallamaan, Jesuitnimadu waxay ku abuurtay kuwa raacsan xamaasad indho la’ oo u suuragelisay inay u adkaystaan khatarahaas oo kale, iyo inay awoodda runta kaga hor keenaan dhammaan hubka khiyaanada. Ma jirin dambi aad u weyn oo ay ka waantoobi lahaayeen inay galaan, ma jirin khiyaano aad u liidata oo ay ka xishoon lahaayeen inay ku dhaqmaan, mana jirin is-qarin aad ugu adag oo ay ka gaabi lahaayeen inay qaataan. Iyagoo ku nidray saboolnimo iyo is-hoosaysiin daa’im ah, hadafkooda si xeeladaysan loo dejiyey wuxuu ahaa inay hanti iyo awood helaan, oo ay naftooda u huraan rididda Protestantism-ka iyo dib-u-soo-celinta sarreynta baabnimada.”
“When appearing as members of their order, they wore a garb of sanctity, visiting prisons and hospitals, ministering to the sick and the poor, professing to have renounced the world, and bearing the sacred name of Jesus, who went about doing good. But under this blameless exterior the most criminal and deadly purposes were often concealed. It was a fundamental principle of the order that the end justifies the means. By this code, lying, theft, perjury, assassination, were not only pardonable but commendable, when they served the interests of the church. Under various disguises the Jesuits worked their way into offices of state, climbing up to be the counselors of kings, and shaping the policy of nations. They became servants to act as spies upon their masters. They established colleges for the sons of princes and nobles, and schools for the common people; and the children of Protestant parents were drawn into an observance of popish rites. All the outward pomp and display of the Romish worship was brought to bear to confuse the mind and dazzle and captivate the imagination, and thus the liberty for which the fathers had toiled and bled was betrayed by the sons. The Jesuits rapidly spread themselves over Europe, and wherever they went, there followed a revival of popery.
“Markay u muuqanayeen xubno ka tirsan ururkooda, waxay xidhan jireen dhar quduusnimo leh, iyagoo booqanaya xabsiyada iyo isbitaallada, u adeegaya bukaanka iyo masaakiinta, kuna andacoonaya inay dunida ka tanaasuleen, isla markaana xambaarsanaa magaca quduuska ah ee Ciise, kaas oo wareegi jiray isagoo wanaag samaynaya. Laakiin hoosta muuqaalkan eed-la’aanta ah waxaa marar badan ku qarsoonaa ujeeddooyinkii ugu dembiga badnaa uguna halista badnaa. Waxay ahayd mabda’ asaasi ah oo ururka u yaal in ujeeddadu ay cudurdaar ka dhigto hababka. Sida ku xusan xeerkan, been, tuugsi, dhaar been ah, iyo dil qorshaysan, ma ay ahayn oo keliya kuwo la cafiyi karo, balse sidoo kale kuwo ammaan mudan, marka ay u adeegaan danaha kaniisadda. Iyagoo adeegsanaya is-qarinno kala duwan, ayay Yeesuwiyiintu isu dhex geliyeen xilalka dawladda, iyagoo kor ugu kacay inay noqdaan lataliyeyaasha boqorrada, kana qaabeeya siyaasadda quruumaha. Waxay noqdeen adeegayaal si ay basaasiin ugu noqdaan sayidyadooda. Waxay aasaaseen kulliyado loogu talagalay wiilasha amiirrada iyo kuwa gobta ah, iyo dugsiyo loogu talagalay dadka caadiga ah; carruurtii waalidiinta Borotestaanka ahna waxaa loo jiiday inay dhawraan caadooyinka roomaaniga ee baabannimada. Dhammaan haybadda iyo bandhigga dibadda ee cibaadada Roomaanka ayaa loo adeegsaday in lagu wareeriyo maskaxda, laguna indho-sarcaadiyo laguna qafaalto male-awaalka, sidaas darteedna xorriyaddii ay aabbayaashu u hawshoodaan oo dhiig ugu daadiyeen ayaa waxaa khiyaamay wiilashii. Yeesuwiyiintu si degdeg ah ayay ugu fidayeen Yurub oo dhan, meel kasta oo ay tageenna waxaa ka daba yimid soo nooleyn baabannimo.”
“To give them greater power, a bull was issued re-establishing the inquisition. Notwithstanding the general abhorrence with which it was regarded, even in Catholic countries, this terrible tribunal was again set up by popish rulers, and atrocities too terrible to bear the light of day were repeated in its secret dungeons. In many countries, thousands upon thousands of the very flower of the nation, the purest and noblest, the most intellectual and highly educated, pious and devoted pastors, industrious and patriotic citizens, brilliant scholars, talented artists, skillful artisans, were slain or forced to flee to other lands.
“Si loo siiyo awood ka sii weyn, waxaa la soo saaray bull dib u aas-aasaya maxkamaddii baarista caqiidada. Inkastoo nacaybka guud ee lagu qabay uu ahaa mid aad u weyn, xataa dalalka Katooligga ah, haddana maxkamaddan argagaxa leh waxaa mar kale dhisay taliyayaal papist ah, waxaana godadkeeda qarsoon lagu soo celiyey waxashnimooyin aad u cabsi badan oo aan u adkaysan karin iftiinka maalinta. Dalal badan, kumannaan iyo kumannaan ka mid ah ubaxii ugu fiicnaa ee qaranka, kuwii ugu daahirsanaa uguna sharafka badnaa, kuwii ugu garaadka badnaa uguna tacliinta sarreeyey, wadaaddo cibaado badan oo u heellan, muwaadiniin hawlkar ah oo waddaniyiin ah, culimo aad u xeel dheer, fannaaniin hibo leh, farsamayaqaanno xirfad sare leh, ayaa la laayay ama lagu qasbay inay u qaxaan dalal kale.”
“Such were the means which Rome had invoked to quench the light of the Reformation, to withdraw from men the Bible, and to restore the ignorance and superstition of the Dark Ages. But under God’s blessing and the labors of those noble men whom He had raised up to succeed Luther, Protestantism was not overthrown. Not to the favor or arms of princes was it to owe its strength. The smallest countries, the humblest and least powerful nations, became its strongholds. It was little Geneva in the midst of mighty foes plotting her destruction; it was Holland on her sandbanks by the northern sea, wrestling against the tyranny of Spain, then the greatest and most opulent of kingdoms; it was bleak, sterile Sweden, that gained victories for the Reformation.” The Great Controversy, 234, 235.
“Kuwaas waxay ahaayeen hababkii Rooma isticmaashay si ay u damiso iftiinka Dibuhabaynta, si ay Kitaabka Quduuska ah dadka uga fogeyso, oo ay u soo celiso jaahilnimadii iyo khuraafaadkii Qarniyadii Mugdiga. Laakiin barakada Ilaah iyo hawshii raggaas sharafta leh ee uu kiciyey si ay Luther uga daba yimaadaan aawadeed, Borotestaannimadu ma ay burburin. Ma ahayn raalli ahaanshaha amiirrada ama cududdooda ciidan midda ay xooggeeda ku lahayd. Wadammada ugu yaryar, quruumaha ugu hooseeya uguna tamarta yar, ayaa noqday qalcadaheeda. Waxay ahayd Geneva yar oo ku dhex taallay cadow waaweyn oo shirqoolaya baabbi’inteeda; waxay ahayd Holland oo ku taallay bacaad-bannaanadeeda agta badda woqooyi, iyadoo la halgameysa dulmigii Isbayn, oo markaas ahayd boqortooyooyinka ugu weyn uguna hodansan; waxay ahayd Iswidhan qabow oo aan barwaaqo lahayn, tan guulaha u soo hoysay Dibuhabaynta.” The Great Controversy, 234, 235.
The Catholic church did all they could to hide the Bible from men, by claiming their pagan traditions and customs are above God’s Word. The leaders of Laodicean Adventism will not take dissenters to court over the writings of Ellen White, but Catholics professing to be the leaders of Battle Creek will. The very essence of the beast of Catholicism is employing secular power to accomplish religious purposes. When Adventism sought the legal secular power to manage its institutions, the fruits of their ”holy order” can be seen.
Kaniisadda Katooligu waxay samaysay wax kasta oo ay kari kartay si ay Kitaabka uga qariyaan dadka, iyagoo ku andacoonaya in dhaqammadooda iyo caadooyinkooda heethannimada ahi ay ka sarreeyaan Erayga Ilaah. Hoggaamiyayaasha Adventism-ka La’odikeeya kuwa khilaafa maxkamad uma gey doonaan qoraallada Ellen White dartiis, laakiin Katoolikada isu sheegta inay yihiin hoggaamiyayaasha Battle Creek way sidaas yeeli doonaan. Nuxurka dhabta ah ee bahalka Katooliknimadu waa adeegsiga awoodda cilmaaniyadda si loo fuliyo ujeeddooyin diini ah. Markii Adventism-ku uu raadsaday awoodda sharciyeed ee cilmaaniyadda si uu u maamulo hay’adihiisa, midhaha “nidaamkooda quduuska ah” waa la arki karaa.
In the context of the Spanish Inquisitions auto-da-fé (act of faith) ceremonies, the reed and cross appear as symbolic elements tied to Christ’s crucifixion. The reed refers to the mock scepter placed in Jesus’ hand during his crowning with thorns, used by Roman soldiers to strike him, symbolizing mockery, suffering, and scorn.
Marka laga hadlayo xafladihii auto-da-fé (“ficilka iimaanka”) ee Inquisition-yadii Isbaanishka, usha cawsduurta ah iyo iskutallaabtu waxay u muuqdaan calaamado astaan ah oo ku xidhan iskutallaabta Masiixa. Usha cawsduurta ahi waxay tilmaamaysaa usha boqornimo ee lagu jeesjeesay oo gacanta Ciise la geliyey intii taajkii qodxaha ahaa loo saarayey, taas oo askartii Roomaanku u adeegsadeen inay ku dhuftaan, iyada oo astaan u ah jeesjees, silica, iyo quudhsiga.
The cross is prominently featured in auto-da-fé processions. A green cross (often veiled in black crepe) served as the emblem of the Inquisition, carried in a separate preparatory procession the day before and displayed during the event. It symbolized the tribunal’s authority.
Iskutallaabta ayaa si muuqata uga dhex muuqatay socod-muuqeedkii auto-da-fé. Iskutallaab cagaaran (inta badan lagu deday maro madow oo crepe ah) ayaa ahayd astaanta Baaritaanka Diinta, waxaana lagu qaadi jiray socod gaar ah oo hordhac ah maalinta ka horraysa, laguna soo bandhigi jiray intii ay munaasabaddu socotay. Waxay astaan u ahayd awoodda maxkamadda.
Proscribing of goods refers to the confiscation (sequestration or proscription) of a convicted person’s property, a common Inquisition penalty to fund the tribunal and punish heresy. This was publicly announced in the auto-da-fé sentences, emphasizing public humiliation and deterrence.
Mamnuucidda hantidu waxa loola jeedaa la wareegista (xayiraad ama mamnuucid) hantida qof la xukumay, taas oo ahayd ciqaab caadi ah oo Maxkamaddii Baaritaanka Diimeedku adeegsan jirtay si loo maalgeliyo maxkamadda loogana ciqaabo bidcada. Tan waxaa si fagaare ah loogu dhawaaqi jiray xukunnadii auto-da-fé, iyadoo la adkaynayo dullaynta dadweynaha hortiisa ah iyo ka-hortagga in dadka kale ku daydaan.
The writings of Ellen G. White clearly and conclusively condemn the leadership that will proscribe her writings in an attempt to silence the song of the vineyard being sung, but it is the last action of an unholy order, just before they manifest their characters openly at the Sunday law. A “Catholic procession,” aligns with 25 ancient men bowing to the sun. In the following four paragraphs, the first paragraph sets forth the “professed people of God,” in the “last days.” The passage clearly teaches that in the last days, Seventh-day Adventist ministers will in “churches and in large gatherings in the open air,” “urge upon the people the necessity of keeping the first day of the week.”
Qoraallada Ellen G. White si cad oo aan muran lahayn ayay u cambaareeyaan hoggaanka mamnuuci doona qoraalladeeda iyagoo isku dayaya inay aamusiyaan heesta beerta canabka ah ee la qaadayo, laakiin taasu waa ficilka ugu dambeeya ee nidaam aan quduus ahayn, wax yar ka hor intaanay dabeecadahooda si fagaare ah ugu muujin sharciga Axadda. “Catholic procession” waxay la jaanqaaddaa shan iyo labaatanka nin ee qadiimiga ah ee qorraxda u sujuudaya. Afarta tuduc ee soo socda, tuduca koowaad wuxuu soo bandhigayaa “dadka Ilaah sheegta,” “maalmaha ugu dambeeya.” Tuducu si cad ayuu u barayaa in maalmaha ugu dambeeya, wadaaddada Seventh-day Adventist ay “kaniisadaha dhexdeeda iyo shirarka waaweyn ee bannaanka lagu qabto,” “dadka ku adkayn doonaan baahida loo qabo in la xajiyo maalinta koowaad ee toddobaadka.”
“The Lord has a controversy with his professed people in these last days. In this controversy men in responsible positions will take a course directly opposite to that pursued by Nehemiah. They will not only ignore and despise the Sabbath themselves, but they will try to keep it from others by burying it beneath the rubbish of custom and tradition. In churches and in large gatherings in the open air, ministers will urge upon the people the necessity of keeping the first day of the week. There are calamities on sea and land: and these calamities will increase, one disaster following close upon another; and the little band of conscientious Sabbath-keepers will be pointed out as the ones who are bringing the wrath of God upon the world by their disregard of Sunday.”
“Rabbigu wuxuu muran la leeyahay dadkiisa isu qirta maalmahan ugu dambeeya. Murankan dhexdiisa, rag ku jira jagooyin masuuliyadeed waxay qaadi doonaan jid si toos ah uga soo horjeeda kii Nexemyaah maray. Iyagu ma aha oo keliya inay iska indhatiri doonaan oo quudhsan doonaan Sabtida naftooda, laakiinse waxay isku dayi doonaan inay ka qariyaan kuwa kale iyagoo ku aasaya qashinka caadada iyo dhaqanka la iska dhaxlo. Kaniisadaha iyo shirarka waaweyn ee bannaanka lagu qabto, wadaaddadu waxay dadka ku adkayn doonaan lagama maarmaannimada ilaalinta maalinta kowaad ee toddobaadka. Waxaa jira masiibooyin badda iyo berrigaba ka dhacaya; masiibooyinkaasuna way sii kordhi doonaan, iyadoo halaagba halaag kale si dhow u daba socdo; oo kooxda yar ee ilaaliyaasha Sabtida ee damiirka leh waxaa lagu tilmaami doonaa inay yihiin kuwa cadhada Ilaah dunida ku soo dejinaya dayacaaddooda Axadda aawadeed.”
This is clearly identifying Seventh-day Adventists as the “professed people of God” who will encourage Sunday keeping, and that they will also point “out” “the little band of conscientious Sabbath-keepers.” The next paragraph she emphasizes that the persecution of past ages will be repeated. The previous paragraph ended with her identifying the professed people of God in contrast with those she says are conscientious Sabbath-keepers. She then introduces past histories, and warns those histories will be repeated in the latter days. She is very clear.
Tani si cad bay u tilmaamaysaa in Adventistayaasha Maalinta Toddobaad ay yihiin “dadka Ilaah sheegta” ee dhiirrigelin doona dhawrista Axadda, iyo in ay sidoo kale “farta ku fiiqi doonaan” “kooxda yar ee dhawra Sabtida iyagoo damiir leh.” Baaragaraafka xiga waxay ku adkaynaysaa in silcintii qarniyadii hore dib loo soo celin doono. Baaragaraafkii ka horreeyey wuxuu ku dhammaaday iyada oo ay aqoonsanayso dadka Ilaah sheegta, iyada oo ka soo horjeedda kuwa ay ku tilmaamayso inay yihiin dhawraha Sabtida ee damiirka leh. Dabadeedna waxay soo bandhigaysaa taariikhihii hore, waxayna ka digaysaa in taariikhahaas lagu soo celin doono maalmaha ugu dambeeya. Aad bay u caddahay.
“Satan urges this falsehood that he may take the world captive. It is his plan to compel men to accept errors. He takes an active part in the promulgation of all false religions, and will stop at nothing in his efforts to enforce erroneous doctrines. Under a cloak of religious zeal, men, influenced by his spirit, have invented the most cruel tortures for their fellow-men, and have inflicted the most awful sufferings upon them. Satan and his agents have the same spirit still; and the history of the past will be repeated in our day.
“Shayddaanu wuxuu ku adkaynayaa beentani si uu dunida maxbuus uga dhigo. Waa qorshihiisa inuu dadka ku qasbo inay aqbalaan khaladaad. Wuxuu qayb firfircoon ka qaataa faafinta diimaha beenta ah oo dhan, mana uu joojin doono waxba dadaalladiisa uu ku meelmarinayo caqiidooyin qaldan. Hoos astaan xamaasad diineed ah, dad uu saameeyey ruuxiisu waxay walaalahooda aadamaha ah u hindiseen jidhdiladii ugu naxariis darranaa, waxayna ku rideen silicii ugu argagaxa badnaa. Shayddaan iyo wakiilladiisuba weli waxay leeyihiin isla ruuxaas; taariikhdii hore na waa lagu soo celin doonaa maalmaheennan.”
“There are men who have set their minds and will to accomplish evil; in the dark recesses of their hearts they have resolved what crimes they will commit. These men are self-deceived. They have rejected God’s great rule of right, and in its stead have erected a standard of their own, and comparing themselves with this standard they pronounce themselves holy. The Lord will permit them to reveal what is in their hearts, to act out the spirit of the master that controls them. He will let them show their hatred of his law in their treatment of those who are loyal to its requirements. They will be actuated by the same spirit of religious frenzy that goaded on the mob that crucified Christ; church and State will be united in the same corrupt harmony.
“Waxaa jira rag qalbigooda iyo doonistoodaba u go’aamiyey inay xumaan fuliyaan; meelaha mugdiga ah ee qalbiyadooda ayay ku go’aansadeen dembiyadii ay samayn doonaan. Nimankani way is-khiyaaneeyeen. Waxay diideen xukunka weyn ee Ilaah ee xaqnimada, oo halkiisina waxay taagiyeen heer ay iyagu leeyihiin, iyagoo isu barbar dhigaya heerkaasna waxay isku sheegaan quduus. Rabbigu wuu u oggolaan doonaa inay muujiyaan waxa qalbiyadooda ku jira, oo ay ka hawlgeliyaan ruuxa sayidka iyaga xukuma. Wuxuu u oggolaan doonaa inay nacaybka ay u qabaan sharcigiisa ku muujiyaan sida ay ula dhaqmaan kuwa daacadda u ah amarradiisa. Waxa kaxayn doona isla ruuxii waallida diineed ee ku dirqiyey guutadii dadka ahayd ee Masiixa iskutallaabta ku qodbay; kiniisadda iyo dawladduna waxay ku midoobi doonaan isla is-waafajinta qudhuntay.
“The church of today has followed in the steps of the Jews of old, who set aside the commandments of God for their own traditions. She has changed the ordinance, broken the everlasting covenant, and now, as then, pride, unbelief, and infidelity are the result. Her true condition is set forth in these words from the song of Moses: ‘They have corrupted themselves, their spot is not the spot of his children; they are a perverse and crooked generation. Do ye thus requite the Lord, O foolish people and unwise? is not he thy father that hath bought thee? hath he not made thee, and established thee?’” Review and Herald, March 18, 1884.
“Kaniisadda maanta jirta waxay raacday raadkii Yuhuuddii hore, kuwaas oo amarradii Ilaah dhinac iska dhigay iyaga oo doorbiday dhaqammadoodii. Waxay beddeshay qaynuunka, jebisay axdiga weligiis ah, oo hadda, sidii markaas oo kale, kibir, rumaysadla’aan, iyo daacadla’aan ayaa ka dhashay. Xaaladdeeda runta ah waxaa lagu muujiyey erayadan ka soo baxay gabaygii Muuse: ‘Iyagu way iskharribeen, ceebtoodu ma aha ceebta carruurtiisa; iyagu waa qarni qalloocan oo gurracan. Ma sidan baad Rabbiga uga abaalguddaan, dadyow yahow nacasnimada leh oo aan xigmadda lahayn? Sow isagu ma aha Aabbahaa ku soo iibsaday? Sow isagu kuma uu samayn, kumana uu adkayn?’” Review and Herald, Maarso 18, 1884.
There is passage after passage in the Spirit of Prophecy identifying the latter-day persecution of God’s faithful, and the “church of today” which she is identifying is not Christianity in general, it is the church she repeatedly identifies as being typified by the Jewish church. Those clear passages in her writings are the motivation for the Seventh-day Adventist church to attempt to place restrictions upon the writings of Sister White, as her dream so aptly identifies. Their actions against her writings, which were the obvious goods of her house that are to be proscribed by the leaders of Battle Creek who changed into a holy order of Catholicism. Their attack upon her writings is also represented by the attack upon Jeremiah’s writings. Ellen White’s dream is a second witness to Jeremiah’s writings being burned.
Waxaa jira tuducba tuduc ka dambeeya oo ku jira Ruuxa Waxsii-sheegidda kuwaas oo tilmaamaya silcinta wakhtiyada ugu dambeeya ee lagu hayo kuwa Ilaah daacadda u ah, oo “kaniisadda maanta” ee ay tilmaamayso ma aha Masiixiyadda guud ahaan, ee waa kaniisadda ay marar badan si cad u aqoonsato in ay astaan ahaan u metesho kaniisaddii Yuhuudda. Tuducyadaas cad ee ku jira qoraalladeeda ayaa ah sababta ku dhalisay kaniisadda Seventh-day Adventist inay isku daydo inay xayiraado saarto qoraallada Sister White, sida riyadeedu si habboon u tilmaamayso. Falalkooda ka dhanka ah qoraalladeeda, kuwaas oo si cad u ahaa waxyaalihii wanaagsanaa ee gurigeeda oo ay tahay in la mamnuuco hoggaamiyeyaasha Battle Creek ee isu beddelay nidaam quduus ah oo Kaatooligis ah. Weerarkooda ka dhanka ah qoraalladeeda waxaa sidoo kale lagu metelayaa weerarkii lagu qaaday qoraalladii Yeremyaah. Riyadii Ellen White waa markhaati labaad oo ku saabsan gubiddii qoraalladii Yeremyaah.
In the third generation of Laodicean Adventism compromise was the predominant theme. The third generation is represented by the church of Pergamos. Beginning with the publication of W. W. Prescott’s book titled The Doctrine of Christ in 1919, through to the publication of Questions on Doctrine in 1957, marks a period of transition represented by an alpha publication and ending with an omega publication. The first book represented W. W. Prescott’s rejection of the Lion of the tribe of Judah, for the apostate Protestant view of Christ. Prescott’s book, aptly titled The Doctrine of Christ, gutted the Millerite prophetic message, leaving the empty definition of Jesus that is worshipped by Catholicism and apostate Protestantism. The last book in that generation defines a sanctification and justification that destroys God’s law, His justice and mercy. Ancient Israel was given the responsibility to be the depositaries of God’s law, and Adventism was to be the depositaries of not only God’s law, but also His prophetic Word. In 1919 a book that rejected the defense of God’s prophetic Word, marking the beginning of the third generation of Laodicean Adventism that ended with a book that rejects God’s law.
Jiilka saddexaad ee Adventism-ka Laodikiyaanka waxa mawduuca ugu weyn ka ahaa isu-dheellitiridii. Jiilka saddexaad waxa uu u taagan yahay kiniisadda Pergamos. Laga bilaabo daabacaaddii buuggii W. W. Prescott ee cinwaankiisu ahaa The Doctrine of Christ sannadkii 1919, ilaa laga gaadhayo daabacaaddii Questions on Doctrine sannadkii 1957, waxa la calaamadinayaa xilli kala-guur ah oo uu matalayay daabacaad alfa ah kuna dhammaanaya daabacaad omega ah. Buuggii ugu horreeyey waxa uu metelayay diidmadii W. W. Prescott ee Libaaxa qabiilka Yahuudah, isaga oo doorbiday aragtida Masiixa ee Protestant-ka riddaysan. Buugga Prescott, oo si habboon loogu bixiyey The Doctrine of Christ, waxa uu madhiyey farriintii nebiyadeed ee Millerite-ka, isaga oo ka tagay qeexidda madhan ee Ciise ee ay caabudaan Katooligga iyo Protestant-ka riddaysan. Buuggii ugu dambeeyey ee jiilkaasna waxa uu qeexayaa quduus-ka-dhigid iyo xaq-yeelid baabbi’inaya sharciga Ilaah, caddaaladdiisa iyo naxariistiisa. Israa’iiltii hore waxaa la siiyey mas’uuliyadda inay ahaadaan kaydiyeyaasha sharciga Ilaah, Adventism-kana waxaa loogu talagalay inay ahaadaan kaydiyeyaasha aan ahayn oo keliya sharciga Ilaah, laakiin sidoo kale Eraygiisa nebiyadeed. Sannadkii 1919 ayaa la daabacay buug diidaya difaaca Erayga nebiyadeed ee Ilaah, taas oo calaamadisay bilowgii jiilka saddexaad ee Adventism-ka Laodikiyaanka, kaas oo ku dhammaaday buug diidaya sharciga Ilaah.
“If you indulge stubbornness of heart, and through pride and self-righteousness do not confess your faults, you will be left subject to Satan’s temptations. If when the Lord reveals your errors you do not repent or make confession, his providence will bring you over the ground again and again. You will be left to make mistakes of a similar character, you will continue to lack wisdom, and will call sin righteousness, and righteousness sin. The multitude of deceptions that will prevail in these last days will encircle you, and you will change leaders, and not know that you have done so.” Review and Herald, December 16, 1890.
“Haddaad ku sii nagaato madax-adaygga qalbiga, oo kibir iyo is-xaq-siin darteed aadan qiran gefafkaaga, waxaa lagaa tegi doonaa adigoo u nugul jirribaadaha Shayddaanka. Haddii, marka Rabbigu kuu muujiyo khaladaadkaaga, aadan toobadkeenin ama qirasho samaynin, daryeelkiisa rabbaaniga ah ayaa marar badan kugu soo celin doona isla dhulkaas. Waxaa lagaa tegi doonaa inaad gasho khaladaad la mid ah kuwii hore, waxaad sii ahaan doontaa mid ka maqan xigmad, dembina waxaad ugu yeedhi doontaa xaqnimo, xaqnimadana dembi. Badnaanta khiyaamooyinka ka talin doona maalmahan ugu dambeeya ayaa ku hareerayn doonta, oo hoggaamiyeyaal baad beddeli doontaa, adigoon ogaanin inaad sidaas samaysay.” Review and Herald, December 16, 1890.
Pergamos, the third church led to Thyatira, the papal church, which is the fourth generation, when the 25 men bow to the symbol of Thyatira’s authority.
Bergamos, kiniisaddii saddexaad, waxay horseedday Tiyatira, kiniisadda baadariga, taas oo ah jiilkii afraad, markii 25-kii nin ay u sujuudeen astaanta awoodda Tiyatira.
“The regulation adopted by the early colonists, of permitting only members of the church to vote or to hold office in the civil government, led to most pernicious results. This measure had been accepted as a means of preserving the purity of the state, but it resulted in the corruption of the church. A profession of religion being the condition of suffrage and officeholding, many, actuated solely by motives of worldly policy, united with the church without a change of heart. Thus the churches came to consist, to a considerable extent, of unconverted persons; and even in the ministry were those who not only held errors of doctrine, but who were ignorant of the renewing power of the Holy Spirit. Thus again was demonstrated the evil results, so often witnessed in the history of the church from the days of Constantine to the present, of attempting to build up the church by the aid of the state, of appealing to the secular power in support of the gospel of Him who declared: ‘My kingdom is not of this world.’ John 18:36. The union of the church with the state, be the degree never so slight, while it may appear to bring the world nearer to the church, does in reality but bring the church nearer to the world.” The Great Controversy, 297.
“Xeerkii ay dejisteen gumaystayaashii hore ee ahaa in codbixinta ama qabashada xil dawladeed oo madani ah loo oggolaado oo keliya xubnaha kaniisadda, wuxuu horseeday natiijooyin aad u halis badan. Tallaabadan waxaa loo aqbalay sidii hab lagu ilaalinayo daahirsanaanta dawladda, hase yeeshee waxay ku dhammaatay musuqmaasuqa kaniisadda. Maaddaama qirashada diintu ay ahayd shardi lagu helo xaqa codbixinta iyo qabashada xafiiska, dad badan, oo ay kaxeeyeen oo keliya danaha siyaasadda adduunyo, ayaa ku biiray kaniisadda iyagoo aan qalbi beddelmin. Sidaas daraaddeed kaniisaduhu waxay qayb weyn ka koobnaadeen dad aan weligood isbeddelin; xataa adeegga wadaadnimadana waxaa ku jiray kuwo aan ahayn oo keliya kuwa haysta khaladaad caqiido, laakiin sidoo kale ahaa kuwo aan aqoon u lahayn awoodda cusboonaysiinta ee Ruuxa Quduuska ah. Sidaas mar kale ayaa loo muujiyey natiijooyinka xunxun ee, sida badan loogu arkay taariikhda kaniisadda tan iyo wakhtigii Constantine ilaa hadda, ka dhasha isku dayga in kaniisadda lagu dhiso gargaarka dawladda, iyo in awoodda cilmaani ah loo baryo si ay u taageerto injiilka Kan ku dhawaaqay: ‘Boqortooyadaydu tan dunidan ma aha.’ Yooxanaa 18:36. Midaynta kaniisadda iyo dawladda, darajadeedu ha yaraato si kastaba ha ahaatee, in kastoo ay u ekaan karto inay dunida u soo dhowaynayso kaniisadda, haddana dhab ahaantii waxay kaniisadda uun u soo dhowaysaa dunida.” Murankii Weynaa, 297.
The “union of the church with the state, be the degree never so slight, while it may appear to bring the world nearer to the church, does in reality but bring the church nearer to the world.” On May 18, 1977, Bert B. Beach (a director in the church’s Northern Europe-West Africa Division and involved in interchurch relations) presented a gold-covered medallion to the antichrist, Pope Paul VI during a group audience in Rome. It was part of a meeting of the Conference of Secretaries of World Confessional Families. The event was reported in the Adventist Review (August 11, 1977) and noted by Religious News Service as the first time an official SDA representative met a Pontiff.
“Midowga kaniisadda iyo dawladda, heerku ha yaraado intuu doono, in kastoo ay u ekaan karto inay dunida u soo dhowaynayso kaniisadda, haddana dhab ahaan waxay kaniisadda oo keliya u soo dhowaysaa dunida.” Maajo 18, 1977, Bert B. Beach (oo ahaa agaasime ka tirsan Qaybta Waqooyiga Yurub iyo Galbeedka Afrika ee kaniisadda, isla markaana ku lug lahaa xidhiidhada u dhexeeya kaniisadaha) ayaa intii lagu jiray kulan kooxeed oo dhagaystayaal ah oo ka dhacay Rooma wuxuu bilad dahab ku dahaaran u gudbiyey kan Masiixa ka gees ah, Pope Paul VI. Tani waxay qayb ka ahayd kulan ay yeesheen Shirweynaha Xoghayayaasha Qoysaska Qirashooyinka Diimeed ee Adduunka. Dhacdadan waxaa lagu soo warramay Adventist Review (Agoosto 11, 1977), waxaana Religious News Service ay xustay inay ahayd markii ugu horraysay ee wakiil rasmi ah oo SDA ahi la kulmo Pontiff.
“The Lord has pronounced a curse upon those who take from or add to the Scriptures. The great I AM has decided what shall constitute the rule of faith and doctrine, and he has designed that the Bible shall be a household book. The church that holds to the word of God is irreconcilably separated from Rome. Protestants were once thus apart from this great church of apostasy, but they have approached more nearly to her, and are still in the path of reconciliation to the Church of Rome. Rome never changes. Her principles have not altered in the least. She has not lessened the breach between herself and Protestants; they have done all the advancing. But what does this argue for the Protestantism of this day? It is the rejection of Bible truth which makes men approach to infidelity. It is a backsliding church that lessens the distance between itself and the Papacy.
“Rabbigu wuxuu ku dhawaaqay habaar ka dhan ah kuwa ka qaada ama ku dara Qorniinka. Kan weyn ee ANIGU WAXAAN AHAY ayaa go’aamiyey waxa ka koobnaan doona xeerka rumaysadka iyo cilmiga, oo wuxuu u qorsheeyey in Kitaabku noqdo buug guri walba yaal. Kaniisadda ku dheggan ereyga Ilaah si aan la isu waafajin karin ayay uga go’an tahay Rooma. Borotestaanku mar bay sidaas uga go’naayeen kaniisaddan weyn ee riddada, laakiinse si ka sii dhow ayay ugu soo dhowaadeen, welina waxay ku jiraan jidkii dib-u-heshiisiinta Kaniisadda Rooma. Rooma weligeed isma beddesho. Mabaadi’deedu haba yaraatee isma ay beddelin. Iyadu ma ay yareyn farqiga u dhexeeya nafteeda iyo Borotestaanka; iyagaa sameeyey horusocodka oo dhan. Laakiin maxay tani ka caddaynaysaa Borotestannimada maanta jirta? Waa diidmada runta Kitaabka taas oo dadka ka dhigta inay gaalaanimo u soo dhowaadaan. Waa kaniisad dib uga sii dhacaysa tan yaraysa fogaanta u dhexeysa nafteeda iyo Baabbanimada.”
“It is souls like Luther, Cranmer, Ridley, Hooper, and the thousands of noble men who were martyrs for the truth’s sake, who are the true Protestants. They stood as faithful sentinels of truth, declaring that Protestantism is incapable of union with Romanism, but must be as far separated from the principles of the Papacy as is the east from the west. Such advocates of truth could no more harmonize with ‘the man of sin’ than could Christ and his apostles. In earlier ages the righteous felt that it was impossible to affiliate with Rome, and, though their antagonism to this system of error was maintained at risk of property and life, yet they had courage to maintain their separation, and manfully struggled for the truth. Bible truth was dearer to them than wealth, honor, or even life itself. They could not endure to see the truth buried under a mass of superstition and lying sophistry. They took the word of God in their hands, and raised the standard of truth before the people, boldly declaring that which God had revealed unto them through diligent searching of the Bible. They died the cruelest of deaths for their fidelity to God, but by their blood they purchased for us liberties and privileges that many who claim to be Protestants are easily yielding up to the power of evil. But shall we yield up these dearly bought privileges? Shall we offer insult to the God of heaven, and, after he has freed us from the Romish yoke, again place ourselves in bondage to this antichristian power? Shall we prove our degeneracy by signing away our religious liberty, our right to worship God according to the dictates of our own conscience?
“Waa nafaf sida Luther, Cranmer, Ridley, Hooper, iyo kumannaan rag sharaf leh oo runta aawadeed u shahiiday, kuwaas oo ah Protestant-yada runta ah. Waxay u istaageen sidii waardiyayaal aammin ah oo runta ilaaliya, iyagoo ku dhawaaqaya in Protestantism-ku aanu marnaba awoodin inuu la midoobo Romanism-ka, balse ay qasab tahay inuu mabaadi’da Papacy-ga uga fogaado sida bari uga fog tahay galbeedka. U doodayaasha noocaas ah ee runta ahi sinaba uguma heshiin kareen ‘ninkii dembiga’ sida aan Masiixa iyo rasuulladiisuba ula heshiin karin. Qarniyadii hore, kuwa xaqa ah waxay dareemeen inay aan suurtagal ahayn inay ku bahoobaan Rooma, in kastoo colaadkooda nidaamkan qaladka ahi ay ku sii haynayeen iyagoo hantidooda iyo naftoodaba khatar gelinaya, haddana waxay lahaayeen geesinnimada ay ku ilaashadaan kala-soociddooda, si ragannimo lehna ugu halgameen runta. Runta Kitaabka Quduuska ahi waxay uga qaalisnayd maal, sharaf, ama xataa nafta lafteeda. Uma adkaysan karin inay arkaan runta oo lagu aasay cuf madow oo khuraafaad iyo xeelado been ah. Erayga Ilaah ayay gacmahooda ku qaateen, waxayna dadka hortooda ka taageen calanka runta, iyagoo geesinnimo ku sheegay wixii Ilaah ugu muujiyey baaritaan dadaal leh oo ay Kitaabka ka sameeyeen. Waxay u dhinteen dhimashooyinkii ugu naxariis darranaa daacadnimadoodii Ilaah aawadeed, laakiin dhiiggooda ayay noogu iibsadeen xorriyado iyo mudnaan ay dad badan oo sheegta inay yihiin Protestant-yo si fudud ugu gacan gelinayaan awoodda sharka. Laakiin ma annagaa dhiibi doona mudnaantan sida qaayaha leh lagu soo iibsaday? Ma waxaynu caay ku noqon doonnaa Ilaaha samada, oo markuu naga xoreeyey harqoodkii Roomaanka, haddana mar kale is gelin doonna addoonsiga awooddan ka gees ah Masiixa? Ma waxaynu caddayn doonnaa hoos-u-dhacgeenna innagoo saxeex ku wareejinayna xorriyaddeenna diineed, xaqeenna aan Ilaah ugu caabudno sida awaamiirta damiirkeenna u ina farayaan?”
“The voice of Luther, that echoed in mountains and valleys, that shook Europe as with an earthquake, summoned forth an army of noble apostles of Jesus, and the truth they advocated could not be silenced by fagots, by tortures, by dungeons, by death; and still the voices of the noble army of martyrs are telling us that the Roman power is the predicted apostasy of the last days, the mystery of iniquity which Paul saw beginning to work even in his day. Roman Catholicism is rapidly gaining ground. Popery is on the increase, and those who have turned their ears away from hearing the truth are listening to her delusive fables. Papal chapels, papal colleges, nunneries, and monasteries are on the increase, and the Protestant world seems to be asleep. Protestants are losing the mark of distinction that distinguished them from the world, and they are lessening the distance between themselves and the Roman power. They have turned away their ears from hearing the truth; they have been unwilling to accept light which God shed upon their pathway, and are therefore going into darkness. They speak with contempt of the idea that there will be a revival of the past cruel persecution on the part of Romanists and those who affiliate with them. They do not recognize the fact that the word of God fully predicts such a revival, and will not concede that the people of God in the last days shall suffer persecution, although the Bible says, ‘The dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ.’
“Codkii Luutar oo ka dhawaaqay buuraha iyo dooxooyinka, oo Yurub u gilgilay sidii dhulgariir, wuxuu isugu yeedhay ciidan rasuullo sharaf leh oo Ciise ah, runtii ay difaacayeenna laguma aamusiin karin xidhmooyin alwaax la gubo, mana lagu aamusiin karin jirdil, xabsiyo, ama dhimasho; welina codadka ciidankaas sharafta leh ee shuhadadu waxay inoo sheegayaan in awoodda Roomaanku tahay riddadii la sii sheegay ee maalmaha ugu dambeeya, qarsoodiga xumaanta ee Bawlos arkay inuu bilaabay inuu shaqeeyo xataa wakhtigiisii. Kaatooligga Roomaanku si degdeg ah ayuu u sii xoogaysanayaa. Bawbnimadu way sii kordhaysaa, oo kuwa dhegahooda ka jeediyey maqalka runta waxay dhegaysanayaan sheekooyinkeeda khiyaanada leh. Kaniisadaha yaryar ee baadariga, kulliyadaha baadariga, guryaha haweenka diinta, iyo monastariyadu way sii kordhayaan, dunidii Borotestaankuna waxay u muuqataa inay huruddo. Borotestayaashu waxay luminayaan astaantii kala soocidda ee ka duwaysay dunida, waxayna yaraynayaan masaafadda u dhexaysa iyaga iyo awoodda Roomaanka. Waxay dhegahooda ka jeediyeen maqalka runta; ma ay doonayn inay aqbalaan iftiinkii Ilaah ku daadiyey jidkooda, sidaas daraaddeedna waxay gelayaan gudcur. Waxay quudhsi kaga hadlaan fikradda ah in ay jiri doonto soo nooleyn ka mid ah silicdii naxariis darrada ahayd ee hore ee ka iman jirtay Romanist-yada iyo kuwa iyaga la safan. Ma garanayaan xaqiiqda ah in ereyga Ilaah si buuxda u sii sheegay soo nooleynta noocaas ah, mana oggola in dadka Ilaah ee maalmaha ugu dambeeya ay silicmi doonaan, in kasta oo Kitaabku leeyahay, ‘Masduulaagii naagtii buu u cadhooday, markaasuu tegey inuu la dagaallamo hadhay faraceeda, kuwa xajiya amarrada Ilaah oo leh markhaatifurka Ciise Masiix.’”
“Popery is the religion of human nature, and the mass of humanity love a doctrine that permits them to commit sin, and yet frees them from its consequences. People must have some form of religion, and this religion, formed by human device, and yet claiming divine authority, suits the carnal mind. Men who think themselves wise and intelligent turn away in pride from the standard of righteousness, the ten commandments, and do not think it is in harmony with their dignity to inquire into the ways of God. Therefore they go into false ways, into forbidden paths, become self-sufficient, self inflated, after the pattern of the pope, not after the pattern of Jesus Christ. They must have the form of religion that has the least requirement of spirituality and self-denial, and as unsanctified human wisdom will not lead them to loathe popery, they are naturally drawn toward its provisions and doctrines. They do not want to walk in the ways of the Lord. They are altogether too much enlightened to seek God prayerfully and humbly, with an intelligent knowledge of his word. Not caring to know the ways of the Lord, their minds are all open to delusions, all ready to accept and believe a lie. They are willing to have the most unreasonable, most inconsistent falsehoods palmed off upon them as truth.
“Baabiyaddu waa diinta dabiicadda aadanaha, badanka dadkuna waxay jecel yihiin caqiido u saamaxaysa inay dembi galaan, haddana ka xoreysa cawaaqibkiisa. Dadku waa inay lahaadaan nooc diin ah, oo diintan, oo laga sameeyey hindisaha aadanaha, haddana sheeganaysa amar rabbaani ah, waxay ku habboon tahay maanka jidhka. Dadka isu maleeya inay caqli iyo garasho leeyihiin waxay kibir uga jeestaan qiyaasta xaqnimada, tobanka qaynuun, mana u arkaan inay la jaanqaadayso sharaftooda inay baadhaan jidadka Ilaah. Sidaas daraaddeed waxay galaan jidad been ah, iyo waddooyin reebban, waxayna noqdaan kuwo isku filan, naf-bararsan, iyagoo raacaya hannaanka baadariga, ee aan ahayn hannaanka Ciise Masiix. Waa inay lahaadaan muuqaalka diin leh shuruudda ugu yar ee ruuxnimada iyo is-inkiridda, oo maaddaama xigmadda aadanaha ee aan quduus laga dhigin aanay ku hoggaaminayn inay nacaan baabiyadnimada, si dabiici ah ayay ugu soo jiidmaan nidaamkeeda iyo caqiidooyinkeeda. Ma rabaan inay ku socdaan jidadka Rabbiga. Gebi ahaanba aad bay isu iftiimiyeen si ay Ilaah ugu doondoonaan tukasho iyo is-hoosaysiin, iyagoo leh aqoon miyir leh oo Eraygiisa ah. Iyagoo aan dan ka lahayn inay ogaadaan jidadka Rabbiga, maankoodu gebi ahaanba wuxuu u furan yahay marin-habaabinnada, wuxuuna wada diyaar u yahay inuu aqbalo oo rumaysto been. Waxay raalli ka yihiin in beenaha ugu aan caqliga ahayn, ugu is-khilaafsan, dusha looga mariyo sidii inay run yihiin.
“Satan’s masterpiece of deception is popery; and while it has been demonstrated that a day of great intellectual darkness was favorable to Romanism, it will also be demonstrated that a day of great intellectual light is also favorable to its power; for the minds of men are concentrated on their own superiority, and do not like to retain God in their knowledge. Rome claims infallibility, and Protestants are following in the same line. They do not desire to search for truth and go on from light to a greater light. They wall themselves in with prejudice, and seem willing to be deceived and to deceive others.
“Khiyaanada ugu weyn ee Shaydaanku sameeyey waa papacy‑ga; oo sida la muujiyey in xilli mugdi maskaxeed oo weynu uu u roonaa Romanism‑ka, ayaa haddana la muujin doonaa in xilli iftiin maskaxeed oo weynu uu isna u roon yahay awooddiisa; waayo maskaxda dadka waxay ku urursan tahay sarrayntooda gaarka ah, mana jecla inay Ilaah ku haystaan aqoontooda. Rooma waxay sheegataa inaanay khaldamin, Protestants‑kuna waxay raacayaan isla jihadaas. Ma rabaan inay runta baadhaan oo ay iftiin uga gudbaan iftiin ka sii weyn. Waxay isku hareereeyaan derbi eex ah, waxayna u muuqdaan kuwo diyaar u ah in la khiyaaneeyo oo kuwo kale la khiyaaneeyo.”
“But though the attitude of the churches is discouraging, yet there is no need of being disheartened; for God has a people who will preserve their fidelity to his truth, who will make the Bible, and the Bible alone, their rule of faith and doctrine, who will elevate the standard, and hold aloft the banner on which is inscribed, “The commandments of God and the faith of Jesus.” They will value a pure gospel, and make the Bible the foundation of their faith and doctrine.
“Laakiin in kastoo hab-dhaqanka kaniisaduhu yahay mid niyad-jab leh, haddana looma baahna in qalbi-jab la qaado; waayo, Ilaah wuxuu leeyahay dad ilaalin doona daacadnimadooda runta Isaga, kuwaas oo Kitaabka Quduuska ah, iyo Kitaabka Quduuska ah oo keliya, ka dhigan doona xeerka rumaysadkooda iyo caqiidadooda, kuwaas oo kor u qaadi doona halbeegga, oo sare u hayn doona calanka ay ku qoran tahay, “Amarrada Ilaah iyo iimaanka Ciise.” Waxay qiimeyn doonaan injiil daahir ah, oo Kitaabka Quduuska ah ka dhigi doonaan aasaaska rumaysadkooda iyo caqiidadooda.”
“For such a time as this, when men are casting aside the law of the Lord of hosts, the prayer of David is applicable,—‘It is time for thee, Lord, to work; for they have made void thy law.’ We are coming to a time when almost universal scorn will be heaped upon the law of God, and God’s commandment-keeping people will be severely tried; but will they lose their respect for the law of Jehovah because others do not see and realize its binding claims? Let God’s commandment-keeping people, like David, reverence God’s law in proportion as men cast it aside and heap upon it disrespect and contempt.” Signs of the Times, February 19, 1894.
“Waqtigan oo kale, marka dadku ay dhinac u tuurayaan sharciga Rabbiga ciidammada, baryadii Daa’uud waa ku habboon tahay,—‘Waa wakhti aad adigu wax ku qaban lahayd, Rabbiyow; waayo, sharcigaagii way buriyeen.’ Waxa aynu ku soo dhowaanaynaa wakhti ay ku dhowaad quudhsasho guud lagu dul tuuri doono sharciga Ilaah, oo dadka Ilaah amarradiisa xajiya si daran loo tijaabin doono; hase yeeshee ma lumin doonaan xurmadooda ay u hayaan sharciga Rabbiga, maxaa yeelay kuwo kale ma arkaan mana gartaan waajibaadka ku qabanaya? Dadka Ilaah amarradiisa xajiya ha, sida Daa’uud, sharciga Ilaah u qadariyaan si le’eg inta ay dadku dhinac u tuurayaan oo ay ku dul ridayaan ixtiraam-darro iyo quudhsi.” Signs of the Times, February 19, 1894.
Two years before the antichrist was given a golden medal by a leader of the Laodicean Seventh-day Adventist church, in 1975, a lawsuit was brought against the Seventh-day Adventist church; EEOC v. Pacific Press Publishing Association (Case No. C-74-2025 CBR in the U.S. District Court for the Northern District of California), where the Equal Employment Opportunity Commission sued the church’s publishing house on behalf of two female employees—Merikay Silver (a former editor who had left by the time of the suit) and Lorna Tobler—alleging gender-based discrimination in pay and benefits. The church defended its practices partly by invoking religious exemptions and discussing its governance structure.
Laba sano ka hor intaan kan Masiixa ka geesta ah lagu guddoonsiin bilad dahab ah hoggaamiye ka tirsan kaniisadda La’odikiya ee Seventh-day Adventist, sannadkii 1975, dacwad ayaa lagu soo oogay kaniisadda Seventh-day Adventist; EEOC v. Pacific Press Publishing Association (Case No. C-74-2025 CBR in the U.S. District Court for the Northern District of California), halkaas oo Guddiga Fursadaha Shaqo ee Siman (Equal Employment Opportunity Commission) uu ku dacweeyey guriga daabacaadda ee kaniisadda isagoo wakiil ka ah laba shaqaale dumar ah—Merikay Silver (tafatire hore oo shaqada ka tagtay markii dacwadda la gudbiyey ka hor) iyo Lorna Tobler—iyada oo lagu eedaynayo takoor ku salaysan jinsi oo ku saabsan mushaharka iyo gunnooyinka. Kaniisaddu waxay difaacday dhaqamadeeda qayb ahaan iyada oo cuskata ka-dhaafitaannada diineed isla markaana ka hadlaysa qaab-dhismeedka maamulkeeda.
In a sworn statement dated February 6, 1976 (part of a defense brief submitted to the court), Neal C. Wilson (then president of the church’s North American Division, and later General Conference president from 1979–1990) addressed the church’s historical views on Roman Catholicism. The statement was made in the context of arguing against characterizations of the church as having a “hierarchy” similar to the papal system. The full relevant quote is: “Although it is true that there was a period in the life of the Seventh-day Adventist Church when the denomination took a distinctly anti-Roman Catholic viewpoint, and the term ‘hierarchy’ was used in a pejorative sense to refer to the papal form of church governance, that attitude on the Church’s part was nothing more than a manifestation of widespread anti-popery among conservative protestant denominations in the early part of this century and the latter part of the last, and which has now been consigned to the historical trash heap so far as the Seventh-day Adventist Church is concerned.”
Bayaan dhaar ah oo ku taariikhaysnaa 6-da Febraayo, 1976 (kaas oo qayb ka ahaa qoraal difaac ah oo maxkamadda loo gudbiyey), Neal C. Wilson (oo markaas ahaa madaxweynaha Qaybta Waqooyiga Ameerika ee kaniisadda, dabadeedna noqday madaxweynaha Shirka Guud intii u dhexaysay 1979–1990) wuxuu kaga hadlay aragtiyihii taariikhiga ahaa ee kaniisaddu ka qabtay Kaatooligga Roomaanka. Bayaankaasi waxa uu yimid iyadoo lagu doodayey diidmada sifaynta kaniisadda inay leedahay “heerar maamul” la mid ah nidaamka baabanimada. Xigashada buuxda ee arrintan khusaysa waa tan: “In kasta oo ay run tahay in ay jirtay xilli ka mid ah noloshii Kaniisadda Adventist-ka ee Maalinta Toddobaad markii ururku qaatay mawqif si cad uga soo horjeeda Kaatooligga Roomaanka, iyo in erayga ‘heerar maamul’ loo adeegsan jiray si quudhsi ah si loogu tilmaamo habka baabanimada ee maamulka kaniisadda, haddana dabeecaddaas dhinaca Kaniisadda ka timi ma ahayn wax ka badan muujin ka mid ah naceybkii baabanimada ee ku fidsanaa madhabyada Borotestaanka muxaafidka ah billowgii qarnigan iyo dhammaadkii kii ka horreeyey, taas oo hadda loo tuuray qashinka taariikhda marka laga eego waxa khuseeya Kaniisadda Adventist-ka ee Maalinta Toddobaad.”
This reflects a shift away from the church’s traditional prophetic interpretation, which identified the papacy as the ‘beast’ or antichrist in Revelation. Critics within and outside the church have interpreted it as downplaying or abandoning that anti-Catholic stance to align with modern ecumenism or legal defenses. Wilson, in 1985 identified the Presidents of the various Divisions of the church as “cardinals,” when he stated, “… there is no ‘cardinal’ from all the countries of the Far East, while there will probably be two ‘cardinals’ from Africa.”
Tani waxay ka tarjumaysaa ka leexasho laga leexanayo fasiraaddii nebinnimo ee dhaqanka u ahayd kaniisadda, taas oo baadarinimada u aqoonsanayd “bahalka” ama ka geesta Masiixa ee ku xusan Muujintii. Dhaliilayaasha ku jira kaniisadda gudaheeda iyo bannaankeedaba waxay u fasirteen arrintan sidii yarayn ama ka tagis mowqifkaas ka soo horjeeda Kaatooligga si loola jaanqaado isu-soo-dhawaanshaha kaniisadaha ee casriga ah ama difaacyada sharciyeed. Wilson, sannadkii 1985, wuxuu Madaxweynayaasha Qaybaha kala duwan ee kaniisadda u aqoonsaday “cardinals,” markii uu yidhi, “… ma jiro ‘cardinal’ ka socda dhammaan dalalka Bariga Fog, halka ay u badan tahay in ay jiri doonaan laba ‘cardinals’ oo Afrika ka socda.”
Sister White stated that it is a backslidden church that lessens the distance between itself and the pope! The compromise of the third generation is represented as weeping for Tammuz in Ezekiel eight, and by the compromise of Pergamos. The first generation from 1863 unto 1888 represented the church of Ephesus, a church that lost its first love, and the Millerite movements first love was the prophetic message, and the first chapter of that prophetic message was the “seven times” that were set aside in 1863.
Walaashaayt waxay sheegtay in kaniisad dib-u-dhacday ay tahay tan yaraysa masaafada u dhexaysa iyada iyo baadariga! Is-afgaradka jiilka saddexaad waxaa lagu metelay oohinta Tammuus ee Yexesqeel siddeedaad, iyo weliba is-afgaradka Pergamos. Jiilkii kowaad ee ka soo bilaabmay 1863 ilaa 1888 wuxuu matalayay kaniisadda Efesos, kaniisad lumisay jacaylkeedii hore, jacaylkii horena ee dhaqdhaqaaqyadii Millerite wuxuu ahaa farriinta nebinnimada, cutubkii ugu horreeyeyna ee farriintaas nebinnimada wuxuu ahaa “toddobadii wakhti” ee la dhinac dhigay sannadkii 1863.
From 1888 unto 1919, the second generation represented by Smyrna and Ezekiel’s secret chambers, witnessed the death of the Spirit of Prophecy, as Sister White was laid to rest in 1915. More details of the four generations are necessary to complete the testimony, but the progressive rebellion must be understood to fully appreciate how an apostate people could “proscribe” the writings of Ellen White, or how they could promote the first day of the week as acceptable. Judas works with the “drunkards of Ephraim” that “rule this people” in Jerusalem, and those that rule Jerusalem and bow to the sun, are represented by the Sanhedrin.
Laga soo bilaabo 1888 ilaa 1919, jiilkii labaad ee ay matalaan Smyrna iyo qolalkii qarsoonaa ee Yexesqeel, wuxuu goob-joog u noqday geeridii Ruuxa Waxsii-sheegidda, markii Walaashii White la aasay 1915. Faahfaahin dheeraad ah oo ku saabsan afarta jiil ayaa loo baahan yahay si markhaatifurka loo dhammaystiro, laakiin fallaagada isa soo taraysa waa in la fahmaa si si buuxda loo garto sida dad riddobay ay u “mamnuuci” kareen qoraalladii Ellen White, ama sida ay u dhiirrigelin kareen maalinta koowaad ee toddobaadka inay tahay mid la aqbali karo. Yuudas wuxuu la shaqeeyaa “kuwa sakhraansan ee Efrayim” oo “dadkan xukuma” Yeruusaalem, oo kuwa Yeruusaalem xukuma isla markaana qorraxda u sujuuda, waxaa matala Sanhedriinka.
We will continue this study in the next article.
Waxaan daraasaddan ku sii wadi doonnaa maqaalka xiga.
“Among the professed children of God, how little patience has been manifested, how many bitter words have been spoken, how much denunciation has been uttered against those not of our faith. Many have looked upon those belonging to other churches as great sinners, when the Lord does not thus regard them. Those who look thus upon the members of other churches, have need to humble themselves under the mighty hand of God. Those whom they condemn may have had but little light, few opportunities and privileges. If they had had the light that many of the members of our churches have had, they might have advanced at a far greater rate, and have better represented their faith to the world. Of those who boast of their light, and yet fail to walk in it, Christ says, ‘But I say unto you, It shall be more tolerable for Tyre and Sidon at the day of judgment, than for you. And thou, Capernaum [Seventh-day Adventists, who have had great light], which art exalted unto heaven [in point of privilege], shalt be brought down to hell: for if the mighty works, which have been done in thee, had been done in Sodom, it would have remained until this day. But I say unto you, That it shall be more tolerable for the land of Sodom in the day of judgment, than for thee.’ At that time Jesus answered and said, ‘I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent [in their own estimation], and hast revealed them unto babes.’
“Carruurta Ilaah ee magaca ku sheegta dhexdooda, samir intee le’eg baa la muujiyey wax yar, erayo qadhaadh intee le’eg baa la hadlay, cambaarayn intee le’eg baa lagu dhawaaqay kuwa aan rumaysadkeenna ka mid ahayn. Qaar badan waxay kuwa kaniisadaha kale ka tirsan u arkeen dembiilayaal waaweyn, halka Rabbigu uusan sidaas u arkin. Kuwa sidaas u eega xubnaha kaniisadaha kale waxay u baahan yihiin inay is-hoosaysiiyaan gacanta xoogga badan ee Ilaah hoosteeda. Kuwii ay cambaareeyaan waxaa laga yaabaa inay heleen iftiin aad u yar, fursado iyo mudnaan yarna ay haysteen. Haddii ay heli lahaayeen iftiinkii ay heleen qaar badan oo ka mid ah xubnaha kaniisadahayaga, waxaa laga yaabaa inay ku horumari lahaayeen heer aad uga weyn, oo ay rumaysadkooda si ka wanaagsan dunida ugu matali lahaayeen. Kuwa ku faana iftiinkooda, hase ahaatee ku guuldarraysta inay ku socdaan, Masiixu wuxuu ka leeyahay, ‘Laakiin waxaan idinku leeyahay, Maalinta xukunka waxaa Turos iyo Siidoon uga sii dulqaad badnaan doonta idinka. Adiguna, Kafarna’um [Seventh-day Adventists, oo helay iftiin weyn], oo samada loo sarraysiiyey [dhanka mudnaanta], waxaa lagugu soo dejin doonaa jahannamo; waayo, haddii shuqulladii xoogga badnaa ee lagugu dhex sameeyey lagu samayn lahaa Sodom, way sii jiri lahayd ilaa maantadan. Laakiin waxaan idinku leeyahay, Dalka Sodom waxaa Maalinta xukunka uga sii dulqaad badnaan doonta adiga.’ Markaasaa Ciise u jawaabay oo yidhi, ‘Waad ku mahadsan tahay, Aabbow, Rabbiga samada iyo dhulka, maxaa yeelay waxyaalahaas waxaad ka qarisay kuwa xigmadda leh oo waxgaradka ah [qiyaastooda iyaga qudhooda], oo waxaad u muujisay dhallaanka.’”
“‘And now, because ye have done all these works, saith the Lord, and I spake unto you, rising up early and speaking, but ye heard not; and I called you, but ye answered not; therefore will I do unto this house, which is called by my name, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh. And I will cast you out of my sight, as I have cast out all your brethren, even the whole seed of Ephraim.’
“Haddaba, maxaa yeelay waxyaalahan oo dhan waad samayseen, ayaa Rabbigu leeyahay, oo anigu waan idinla hadlay, anigoo aroor hore kacaya oo hadlaya, laakiinse ma aydin maqlin; oo waan idin yeedhay, laakiinse iima aydin jawaabin; sidaas daraaddeed gurigan magacayga loogu yeedho, oo aad ku kalsoon tihiin, iyo meeshan aan idin siiyey idinka iyo awowayaashiinba, waxaan ku samayn doonaa sidii aan Shiiloh ugu sameeyey. Oo hortayda ayaan idinka xoori doonaa, sidaan u xooriyey walaalihiin oo dhan, xataa farcankii Efrayim oo dhan.”
“The Lord has established among us institutions of great importance, and they are to be managed, not as worldly institutions are managed, but after God’s order. They are to be managed with an eye single to his glory, that by all means perishing souls may be saved. To the people of God the testimonies of the Spirit have come, and yet many have not taken heed to reproofs, warnings, and counsels.
“Rabbigu wuxuu dhexdeenna ka aasaasay hay’ado leh muhiimad weyn, waana in loo maamulo, ee aan loo maamulin sida hay’adaha dunidu loo maamulo, balse sida nidaamka Ilaah qabo. Waa in loo maamulo iyadoo indhuhu qudha ku jeedaan ammaantiisa, si nafaha halligmayana si kasta oo suurto gal ah loo badbaadiyo. Dadka Ilaah maragfurka Ruuxa ayaa u yimid, hase yeeshee qaar badan dheg jalaq uma siin canaanta, digniinaha, iyo talooyinka.”
“‘Here now this, O foolish people, and without understanding; which have eyes, and see not; which have ears, and hear not: fear ye not me saith the Lord: will ye not tremble at my presence, which have placed the sand for the bound of the sea by a perpetual degree, that it cannot pass it: and though the waves thereof toss themselves, yet can they not prevail; though they roar, yet can they not pass over it? but this people hath a revolting and a rebellious heart; they are revolted and gone. Neither say they in their heart, Let us now fear the Lord our God, that giveth rain, both the former and the latter, in his season: he reserveth unto us the appointed weeks of the harvest. Your iniquities have turned away these things, and your sins have withholden good things from you. . . . They judge not the cause, the cause of the fatherless, yet they prosper; and the right of the needy do they not judge. Shall I not visit for these things? saith the Lord; shall not my soul be revenged on such a nation as this?’
“Haddaba dhegaysta tan, dadow nacas ah oo aan garasho lahayn; oo indho leh, haddana aan wax arag; oo dhego leh, haddana aan wax maqal. Rabbigu wuxuu leeyahay, Miyeydaan iga cabsanayn? Miyaanseydnaan hortayda ku gariirin, aniga oo ciidda xuduud uga dhigay badda amar daa’im ah oo aanay dhaafi karin? Oo in kastoo hirarkeedu is tuuraan, haddana ma adkaan karaan; in kastoo ay guuxaan, haddana kama gudbi karaan. Laakiinse dadkanu waxay leeyihiin qalbi madax-adayg leh oo caasi ah; way ka jeesteen oo tageen. Qalbiga kuma ay odhan, Bal aan hadda ka cabsanno Rabbiga Ilaaheenna ah, kan roobka bixiya, kan hore iyo kan dambe, xilligooda; oo inoo dhawra toddobaadyada go’an ee beergoosadka. Xumaatooyinkiinnii ayaa waxyaalahan idinka leexiyey, oo dembiyadiinniina waxyaalihii wanaagsanaa way idinka celiyeen.... Iyagu dacwadda ma xukumaan, taasoo ah dacwadda agoonta, oo weliba way barwaaqoobaan; oo xaqa masaakiintana ma xukumaan. Rabbigu wuxuu leeyahay, Miyaanan waxyaalahan u ciqaabi doonin? Naftayduna miyeysan ka aarsan doonin quruun tan oo kale ah?”
“Shall the Lord be compelled to say, ‘Pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to me: for I will not hear thee’? ‘Therefore the showers have been withholden, and there hath been no latter rain. . . . Wilt thou not from this time cry unto me, My father, thou art the guide of my youth?’” Review and Herald, August 1, 1893.
“Sayidku miyuu ku qasbanaan doonaa inuu yidhaahdo, ‘Dadkan ha u ducayn, oo ha u qaadin qaylo iyo baryo toona, hana ii shafeecin; waayo, kuma maqli doono’? ‘Sidaas daraaddeed roobabkii waa la celiyey, oo ma jirin roobkii dambe.... Haddaba wakhtigan miyaadan ii qaysan doonin, Aabbahayow, adigu waxaad tahay hanuuniyihii dhallinyaranimadayda?’” Review and Herald, August 1, 1893.